rtTST" 


(     NOV  1  n  1917 


SrcttoB     .5.  C  18 


THE 


SACRED  WRITINGS 


NOV  in  1917 


OF   THE 


APOSTLES   AND    EVANGELISTS 


OF 


JESUS  CHRIST, 


COMMONLY  STYLED 


THE  NEW  TESTAMENT. 


TRANSLATED  FROM  THE 


ORIGINAL  GREEK. 


BY  DOCTORS  GEORGE  CAMPBELL,  JAMES  MACKNIGHT  AJ^D 
PHILIP  DODDRIDGE. 


WITH 

PREFACES,  VARIOUS  EMENDATIONS  AND 

AN  APPENDIX, 

BY  ALEXANDER  CAMPBELL 

SIXTEENTH    EDITION 


CHRISTIAN  BOARD  OF  PUBLICATION 
ST.  LOUIS,  MO. 


Copyright,    1914,   by 
CHRISTIAN    BOARD    OF    PUBLICATION. 


GENERAL  PREFACE. 


AN    AI'OLOGY    FOR   A    NEW    TRANSLATION. 

A  LIVING  lanf,'u;i5;e  is  continually  clianginf;.  Like  tlie  fashions  and  cub- 
toms  in  appaiei,  v?oicls  and  phrases,  at  one  time  current  and  fashionable,  in 
the  lapse  of  time  become  awkward  and  obsolete.  But  this  is  not  all ;  many 
of  them,  in  a  century  or  two,  come  to  have  a  signification  very  different 
from  that  which  was  once  attached  to  them  :  nay,  some  arc  known  to  con- 
vey ideas  not  only  different  from,  but  contrary  to,  their  first  sij;;nitication. 
And  were  it  not  for  books  and  parchments,  which  preserve  from  one  gen- 
eration to  another,  the  language  of  the  dead  ;  and  transmit  from  father  to 
son  the  words  and  sentences  of  past  times;  it  is  not  improbable  that,  in  one 
generation,  a  living  language  would  undergo  as  many  mutations,  and  admit 
of  as  many  innovations,  as  it  now  does  in  two  or  three  hundred  years. 
Books,  written  in  a  style  that  obtains  the  reputation  of  being  both  cor- 
rect and  elegant,  serve  to  give  stability  to  language.  They  are  to  lan- 
guage, what  strongholds  and  fortresses  are  to  a  country.  Yet  even  these, 
the  caukerintr  hand  of  time  molders  away,  and  thev  cease  to  be  a  aerense 
against  invasion  and  revolution.  And  books,  however  reputable  as  the 
standard  of  a  living  tongue,  and  however  much  read  and  admired,  are  unable 
to  maintain  a  long  controversy  against  the  versatility  and  love  of  novelty, 
characteristic  of  the  human  mind. 

In  attempting  to  trace  the  finger  of  God,  employed  in  preparing  the 
way  for  the  introduction  and  consummation  of  a  perieci  revciation,  some 
wise  and  learned  men  have  thought,  that  the  wisdom  and  benevolence  wiiich 
appear  in  all  the  divine  procedure  toward  man,  were  never  more  cons])icu- 
ously  displayed,  than  in  causing  the  completion  of  the  Jewish  and  Chris- 
tian writings,  to  precede  but  a  little  time,  the  death  of  the  Hebrew  and 
Greek  languages.  Both  languages  had  been  consummated  before  the  rev- 
elation was  intrusted  to  them  ;  and,  that  they  might  continue  immutable  and 
faithful  guardians  of  a  repository  so  precious  and  sacred — that  they  might 
become  immortal  conservators  of  the  New  Institution,  sealed  by  the  blood 
of  the  Son  of  God — they  died. 

We  have,  in  wri/inc/,  all  the  Hebrew  and  Greek  that  is  necessary  to  per- 
petuate to  the  end  of  time,  all  the  ideas  which  the  Spirit  of  God  has  com- 
municated to  the  world  ;  and  these  languages,  being  dead,  have  long  since 
ceased  to  change.  The  meaning  of  the  words  used  by  the  sacred  penman, 
is  fixed  and  immutable;  which  it  could  not  have  been,  had  these  languages 
continued  to  be  spoken.^' 

But  this  constant  mutation  in  a  living  language,  will  probably  render 
new  translations,  or  corrections  of  old  translations,  necessary  every  two  or 
three  hundred  years.  For,  although  the  English  tongue  may  have  changed 
less  during  the  last  two  hundred  years,  than  it  ever  did  in  the  same  lapse 
of  time  before;  yet,  the  changes  which  have  taken  place  since  the  reign  of 
James  I.,  do    now  render  a   new  translation    necessary.     For,  if  the    King's 

•The  Heliiew  iirid  Greek,  wliioli  are  now  spoken,  are  not  tlie  Inn};uage9  of  tlie  Jewish 
Propliets  anil  the  (.'hriHtian  ApoaUes.  It  ia  true,  niucli  iiiiiilot;y  exists  between  iheni,  but 
the  rnixhTri  Italian  i.s  not  nioie  unlike  the  nervous  Kcjuian  which  L'iceio  spoke,  timn  the 
modern  Hebrew  and  Greek  are  unlke  the  language  of  li-aiah  and  that  of  Luke  and  Paul. 

(iii) 


fV  PREFACE. 

translators  had  given  a  translation  eve4-y  way  faithful  and  correct,  in  tht 
hini!;iiiiqe  then  spoken  in  Britain;  the  changes  in  the  English  language 
wliifli  liave  since  been  introduced,  would  render  that  translation  in  many 
insiurices  incorrect.  The  truth  of  this  assumption  will  appear  from  a  few 
specifications  : 

In  the  second  Epistle  to  Corinth,  viii.  1,  common  version,  Paul  says, 
■'  We  (k  you  to  wit  of  the  grace  of  God  bestowed  upon  the  churches  of 
Macedonia."  This  was,  no  doubt,  a  correct  and  intelligible  rendering  of 
tl}e  Greek  words,  Fvop^cfojitev  6e  vfiiv,  to  the  people  of  that  day  ;  but  to  us 
it  is  as  unintelligible  as  the  Greek  original.  How  few  are  there  who  can 
translate  "lie  do  you  to  ivit,"  by  We  cause  you  to  Icnoti;!  which  is  the  mod- 
ern English  of  the  above  sentence.  The  same  may  be  observed  of  the  term 
''wot,"  in  all  places  where  it  occurs. 

The  term  "  conversation  "  was  a  very  exact  rendering  of  the  term  Avaa- 
TQO(pT)  in  that  day,  as  the  old  statutes  and  laws  of  England  attest;  but  il 
is  now  a  very  incorrect  one.  It  then,  signified  what  a  person  did;  it  now, 
denotes  what  a  person  says.  Then,  it  was  equivalent  to  our  word  behavior ; 
but  now,  it  is  confined  to  what  proceeds  from  the  lips  :  consequently,  all 
tho>e  passages  are  now  mistranslated,  in  which  this  term  occurs — such  as 
I  Peter,  ii.  12.  "  Having  your  conversation  honest  among  the  Gentiles." 
Galatians  i.  13.  "You  have  heard  of  my  conversation  in  time  past  in  the 
Jews'  religion."  James  iii.  13.  "Let  him  show  out  of  a  good  conversa- 
tion his  works  with  meekness  of  wisdom."  Excepting  Phil.  i.  27,  iii.  20, 
and  Heb.  xiii.  5,  in  every  other  place  where  the  word  conversation  occurs  in 
the  common  version,  it  is  Aj'afJTpo^?;  in  Greek,  and  in  our  modern  style  it 
is  alwaj^s  a  mistranslation.  In  all  those  places  substitute  the  term  behav- 
ior, and  then  we  have  an  exact  translation  into  the  language  which  we 
speak. 

We  shall  next  instance  the  term  "  douhle-minded ,"  which  was  a  very 
literal  translation  of  the  word  ^iipvxoT'i  but  the  term  "double-minded," 
if,  in  the  days  of  King  James,  it  denoted  a  person  who  sometimes  leaned 
to  one  opinion,  and  sometimes  to  another,  has  come  to  denote  a  quite  dif- 
ferent character.  It  now,  as  defined  by  Johnson,  signifies  a  deceitful  or  an 
insidious  person.  To  say  tliat  a  deceitful  person  is  unstable  in  all  his  ways, 
as  the  Apostle  says  of  the  double-minded  man,  is  not  only  a  mistranslation 
in  our  style,  but  conveys  a  false  idea  to  the  reader;  for  while  "a  man  of 
two  minds"  is  unstable  in  all  his  ways,  it  is  very  ftir  from  fact  to  say,  that 
"a  deceitful  man  is  unstable  in  all  his  ways." 

But  not  to  be  tedious  on  this  subject,  we  shall  only  adduce  another  speci- 
fication of  this  kind.  1  Thess.  iv.  15.  "  We  which  are  alive  and  remaid 
unto  the  coming  of  the  Lord,  shall  not  prevent  them  which  are  asleep." 
The  word  ^'■prevent "  did,  in  that  day,  exactly  translate  •idavM,  used  transi  ■ 
tively;  but  now  it  does  not.  For  then,  "prevent"  was  used  as  synonymous 
with  anticipate  or  outstrip;  but  now,  it  is  commonly  used  as  equivalent  to 
hinder.  Hence,  we  have  found  many  unable  to  understand  this  important 
declaration  of  Paul  to  the  Thessalouians.  They  supposed  that  Paul  was 
assuring  them,  that  those  wiio  should  be  alive  upon  the  earth,  at  the  coming 
of  the  Lord  to  judge  the  world,  would  not  hinder  the  resurrection  and  glo- 
rious change  of  the  dead  saints.  But  how  different  the  ideas  communicated 
by  the  Apostle,  when  a  proper  substitute  for  the  term  "prevent"  is  found; 
such  as  the  word  anticipate  or  outftrip!  Then  it  reads,  "We  which  are 
alive  at  the  coming  of  the  Lord,  will  not  anticipate  the  dead" — we  will  not 
be  changed  an  instant  sooner  thnn  they.  The  living  and  dead  saints  at  the 
same  moment  shall  be  glorified  together.  In  the  common  version  the  word 
"prevent"  and  its  derivatives  occur  frequently,  and  are  mistranshitions, 
owing  to  the  change  in  the  use  and  meaning  of  words  which  has  since  that 
time  occurred.  Such  are  the  following:  -'The  God  of  my  mercy  shall  pre- 
vent me" — "Let  thy  mercies  speedily  y/zcic/iy  us  " — "I  prevented  the  dawn 


PREFACE  ' 

inr;  of  the  morning" — "Mine  eyes  prevented  the  nig>it  watches" — "Jesua 
nr'niented  him,  saying,  Simon,  of  -whom  do  the  kings  of  the  earth  take  tri- 
bute?" and  sundry  other  places,  too  numerous  to  cite;  in  all  of  which  the 
word  antin'pafp  would,  in  our  time,  exactly  express  the  meaning. 

These  spe'-ifications  are  sufficient  to  show,  that  changes  have  taken  place 
in  our  own  language,  within  two  hundred  years,  that  make  any  translation 
of  that  age  incorrect  in  numerous  instances,  however  perfect  it  might  have 
been  when  it  first  appeared.  At  the  same  time  it  ought  to  be  remarked, 
that  the  English  language  has  undergone  much  fewer  changes  in  the  last 
two  hundred  years,  than  it  ever  did  in  the  same  time  before.  This  will 
appear  to  the  most  superficial  observer,  who  will  read  any  passage  in  the 
English  Bibles  printed  two  or  three  hundred  years  before  James'  reign. 
I  shall  give  one  extract  from  an  old  translation,  at  least  two  hundred  years 
older  than  the  common  one : — 

Genesis  i.  "  In  ye  beginning  God  maid  of  nought  hevene  and  erthe. 
Forsothe  the  erthe  was  idil  and  voide,  and  derknissis  werun  on  the  face  of 
depthe,  and  the  Spyrit  of  the  Lord  was  born  on  the  waters.  And  God  seide, 
Lizt  be  maid,  and  lizt  was  maid  ;  and  God  sez  the  lizt  that  it  was  good,  and 
he  departide  the  lizt  fro  derknissis;  and  he  clepide  ye  lizt  dai,  and  the  derk- 
nissis nitz,  and  the  eventyd  and  mornetyd  was  maid  on  dai.  And  (God) 
seide,  make  we  man  in  our  yniage  and  likenesse,  and  be  he  souereyn  to  the 
fisshes  of  the  see,  and  to  the  volatiles  of  hevene,  and  to  unreasonable  beestes 
of  the  erthe,  and  to  eehe  creature,  and  to  each  creeping  beest  which  is  movid 
in  erthe.  And  God  maid  of  nought  a  man  to  his  ymage  and  likenesse.  God 
maid  of  nought  hem,  male  and  female." 

In  the  eleventh  chapter  of  the  third  book  of  Kings,  we  have  this  sin- 
gular translation,  2d  and  3d  verses  : — "  Therefore  King  Solomon  was  couplid 
to  yo  wymmcn  by  moost  brennynge  love  :  and  wyves  as  queens,  were  un  sevene 
hundrid  to  hym ;  and  thre  hundrid  secondarie  wyves." 

Now,  however  exact  and  literal  such  translations  may  have  been,  to  a 
people  who  spoke  so  difiereutly  from  us,  most  certainly  every  one  will 
admit  that,  to  us,  they  would  be  every  way  defective  and  incorrect.  In  a 
certain  degree,  then,  the  present  version  is  incorrect,  on  the  accounts  already 
specified.  And  were  there  no  other  argument  to  be  adduced  in  favor  of  a 
new  translation,  to  us  it  appears  that  this  would  be  a  sufficient  one. 

But  in  the  preceding  remarks  it  has  been  taken  for  granted,  that  the 
common  version  was  an  exact  representation  of  the  meaning  of  the  original, 
at  the  time  in  which  it  was  made.  This,  however,  is  not  admitted  by  any 
sect  in  Christendom.  All  parties  are  occasionally  finding  fault.  None  are 
willing  to  abide  by  it  in  every  sentence.  And,  indeed,  there  is  no  transla- 
tiun  tiiat  could  be  made,  that  would  prove  all  the  tenets  of  any  party.  And 
if  a  translation  that  does  not  prove  all  the  tenets  and  ceremonies  of  a  sect, 
is  to  be  censured  by  that  sect,  then  there  can  not  exist  any  translation  that 
would  be  considered  correct.  It  is,  however,  true,  that  the  coninum  version 
was  made  at  a  time  when  religious  controversy  was  at  its  zenith;  and  that 
the  tenets  of  the  translators,  whether  designedly  or  undesignedly,  did,  on 
many  occasions,  give  a  wrong  turn  to  words  and  sentences  bearing  upon 
their  favorite  dogmas.  This  is,  perhaps,  to  be  attributed  more  to  the  influ- 
ence which  Theodore  Beza,  the  Genevese  critics,  and  the  fathers  of  the 
Geneva  theology,  had  upon  the  King's  translators,  than  to  any  design  they 
hsi  to  give  a  partial  translation.  If  the  Arminians  were  the  only  persons 
who  say  so,  it  might  be  more  ((uestionable ;  but  as  the  most  distinguished 
critics  of  the  Calvinistic  school  of  the  last  century,  have  concurred  in  re- 
gretting the  influence  which  Beza,  and  others  of  the  same  school,  Inid  upon 
the  popular  version,  it  adds  very  much  to  the  pnibability,  that  the  charge 
is  well  founded. 

Dr.  ("amplwU,  tliough  a  dignitary  in  that  sid(!  of  the  Ikiusc,  has  not 
spared  Junius    and    Tremellius,   nor  the    great    Heza,  in    his  "  rreliniinary 


71  PREFACE. 

Dissertations  and  Notes,"  for  their  boldness  with  the  original  text.  He 
has  not  only  insinuated,  that  these  fathers  of  the  Calviuistic  Israel,  did 
willfully  and  knowingly  interpolate  the  scriptures,  and  torture  many  pas- 
sages to  favor  their  system ;  but  he  has  unequivocally  accused  and  convicted 
them  of  the  crime.  In  vol.  ii.  p.  228,  on  an  extract  from  Beza,  in  which 
he  gives  his  reasons  for  certain  translations,  the  Doctor  remarks  •  "  Here 
we  have  a  man  who,  in  eflfeet,  acknowledges  that  he  would  not  have  translated 
some  things  in  the  way  he  has  done,  if  it  were  not  that  he  could  thereby 
strike  a  severer  blow  against  some  adverse  sect,  or  ward  oiF  a  blow  which 
an  adversary  might  aim  against  him.  Of  these  great  objects  he  never  loses 
sight.  I  own,"  says  the  Doctor,  "  that  my  ideas  on  this  subject  are  so  much 
the  reverse  of  Beza's,  that  I  think  a  translator  is  bound  to  abstract  from, 
and,  as  far  as  possible,  forget  all  sects  and  systems,  together  with  all  the 
polemic  jargon  which  they  have  been  the  occasion  of  introducing.  His 
aim  ought  to  be  invariably  to  give  the  untainted  sentiments  of  the  author, 
and  to  express  himself  in  such  a  manner,  as  men  would  do,  amongst  whom 
such  disputes  had  never  been  agitated." 

An  apology  is  offered  for  Beza  by  our  author,  for  his  willful  mistrans- 
lations. After  adducing  several  examples  of  his  glosses  and  interpolations, 
he  quotes  a  passage  from  the  Epistle  to  the  Hebrews,  where  Beza  is  defend- 
ing the  perseverance  of  the  saints.  Bishop  Pearson  had  before  observed, 
that  this  passage  was  unfaithfully  translated  by  Beza.  "But,"  says  our 
author,  "  this  is  one  of  the  many  passages,  in  which  this  interpreter  has 
judged,  that  the  sacred  penmen,  having  expressed  themselves  incautiously, 
and  having  given  a  handle  to  the  patrons  of  erroneous  tenets,  stood  in  need 
of  him  more  as  a  corrector  than  as  a  translator.  In  this  manner,  Beza  sup- 
ports the  doctrine  of  the  perseverance  of  the  saints,  having  been  followed 
in  the  first  of  these  errors  by  the  French  and  English  translators,  but  not 
in  the  second;  and  not  by  the  Italian  translator  in  either,  though  as  much 
a  Calvinist  as  any  of  them."  This  apology  is  not  more  severe  than  just; 
for,  in  fact,  Beza,  and  others  of  the  same  school,  have  written  and  trans- 
lated, as  though  they  considered  themselves  correctors  of  the  too  unguarded 
style  of  the  Apostles  and  Evangelists.  In  doing  this,  they  may  have  been 
conscientious. 

It  is  neither  insinuated  nor  affirmed,  that  the  Arminian  critics  have  been 
faultless  in  these  respects;  but,  as  the  common  translation  was  not  made  by 
them,  we  have  nothing  to  say  of  them  in  this  place.  We  introduce  these 
strictures  on  Beza,  not  from  any  other  design  than  to  show  that,  in  the 
estimation  of  his  own  party,  he  was  a  very  unfaithful  translator ;  and  because 
not  only  the  translator  of  the  narratives  of  Matthew,  Mark,  Luke,  and  John, 
but  other  eminent  translators  and  critics,  have  shown,  that  the  veneration 
in  which  Beza  was  held  by  the  King's  translators,  gave  to  their  translation  a 
sectarian  character,  and  introduced  many  inaccuracies  into  it. 

But  it  may  be  asked,  Where  shall  we  find  translators,  in  a  sectarian  age, 
who  are  not  enlisted  under  the  banners  of  some  system? — who  are  not  pre- 
judiced in  favor  of  some  creed?  and  will  not  the  religious  prepossessions 
of  a  translator,  however  eminent,  or  faithful  soever  he  may  be,  in  some 
measure  tincture  or  vitiate  his  translation  ?  We  must  answer,  that  it  is 
almost,  if  not  altogether,  impossible  to  find  any  eminent  translator,  who  is 
not  either  enlisted  under  some  system,  or  some  way  or  other  identified  with 
it,  and  that  every  man's  prepossessions  must  either  directly  or  indirectly 
afiect  his  own  thoughts,  reasonings,  and  expressions,  on  all  religious  sub- 
jects. Yet  it  may  so  happen  that,  now  and  then,  once  or  twice  in  a  hun- 
dred years,  an  individual  or  two  may  arise,  whose  literary  acquirements — 
whose  genius,  independence  of  mind,  iionesty,  and  candor,  may  fit  them  to 
be  faitiiful  and  competent  translators;  and,  of  tlicir  honesty  and  faithful- 
ness, the  greatest  proof  which  can  bi;  presented,  is  their  correcting  the 
mistakes   of   their  own    party,  and    with   perfect   impartiality  censuring   the 


PREPACK.  VU 

errors  of  their  own  deuomination,  as  they  censure  those  of  other  denomi- 
nations; and  with  cheerfulness  commending  the  virtues,  and  acliuowledg- 
ing  the  attainments  of  those  who  are  rauiied  under  another  name,  as  they 
do  those  of  their  own  people.  Such,  in  a  very  eminent  degree,  were  the 
translators  of  this  version. 

It  is  much  more  likely,  that  we  shall  find  a  faithful  and  perspicuous 
translation  coming  from  individuals  who,  without  concert,  or  the  solicita- 
tions of  a  party,  undertake,  and  accomplish  it,  having  no  national  or  sec- 
tional cause  to  abet;  than,  to  expect  to  find  one  coming  from  those  sum- 
mocei  by  a  King  and  his  Court,  and  paid  fur  their  services  out  of  the  pub- 
lic treasury :  convened,  too,  from  one  jiart  of  those  elements  of  discord, 
which  had  distracted  and  convulsed  a  whole  nation. 

It  is  probable  that  a  new  translation  into  our  language  will  never  again 
be  undertaken  by  public  authority.  The  people  would  not  now  submit  to 
any  that  would  be  imposed  upon  them  by  such  authority,  and  they  will  not 
agree  among  themselves  to  select, persons,  in  whose  judgment  and  fidelity 
they  might  repose  confidence.  Individuals  will  occasionally  make  their 
corrections  and  amendments,  and  the  number  of  translations  may  greatly 
increase ;  until,  at  length,  that  obtains,  whose  merits  shall  give  it  the 
ascendant.  This  was  once  the  case  already,  and  the  Western  Roman  Em- 
pire had  but  one  translation  for  twelve  hundred  years.  The  taste  for  po- 
lemic theology  and  the  jargon  of  the  schools,  is  every  day  declining.  The 
uncharitableness,  which  proscribed  thousands  from  the  standing  and  repu- 
tation of  Christians,  because  of  a  refusal  to  subscribe  a  few  unintelligible 
and  inexplicable,  cheerless  and  gloomy  dogmas,  will  be  frowned  out  of 
countenance.  A  regard  for  the  oracles  of  God,  and  a  strong  desire  for  the 
unadulterated  milk  of  the  word,  will  triumph  over  the  declension  and  fall 
of  every  species  of  intolerance  and  bigotry.  And  that  translation  will  be 
universally  received  which  has  the  strongest  claims  on  an  intelligent,  united, 
and  happy  Christian  community. 

But  another  argument  in  favor  of  a  new  translation  may  be  drawn  fron 
the  fact,  that  we  are  now  in  possession  of  much  better  means  of  making  ac 
exact  translation,  than  they  were  at  the  time  when  the  common  version  ap- 
peared. The  original  is  now  much  better  understood  than  it  was  then 
The  conflicts  of  so  many  critics  have  elicited  a  great  deal  of  sound  critical 
knowledge,  which  was  not  in  the  possession  of  any  translators  before  the 
last  century.  But  as  this  topic  has  been  so  well  handled,  and  so  frequently 
argued  by  eminent  writers,  we  shall  not  dwell  upon  it. 

There  is  no  doubt  but  many  smatterers  in  the  original  Greek,  and  some, 
who  may  be  pretty  well  acquainted  with  the  classical  use  and  meaning  ol' 
words  and  phrases,  will  think  and  say,  that,  in  some  passages,  the  common 
version  is  mure  literally  correct  than  this  translation.  Indee<l,  we  remember 
since  we  once  thought  so  ourselves.  But  after  I'orming  a  better  acijuairit- 
ance  with  the  idiomatic  style  of  the  apostolic  writings,  and  of  the  Sejituagint 
Greek,  we  have  been  i'ully  convinced  that  what  a  classical  scholar,  or  a 
critical  etymologist,  might  ajiprove  as  a  literal  version  of  some  passages,  is 
by  no  means  the  meaning  of  the  writer.  And  the  King's  translators  have 
frequently  erred  in  attempting  to  be,  what  some  would  call  literally  correct. 
They  have  not  given  the  meaning  in  same  juissagcs,  \vhc>e  they  have  given 
a  literal  translation.  An  example  or  two  will  suffice  to  confirm  these 
remarks. 

Ilpoopao),  in  the  estimation  of  almost  every  student,  literally  means,  1 
foresee.  This,  in  a  quotation  I'rom  the  Psalms,  is,  in  the  common  version, 
rendered,  "  I  foresaw  the  Jjord  always  before  my  face."  This,  a  Greek 
scholar  would  say,  is  very  correctly  rendered,  and  much  more  so  than  to 
have  read  it,  "  I  jixed  my  mind  upon  the  Lord."  Yet  the  latter  is  just  ihc 
meaning  of  the  passage  ;  for  Tr(;o  in  composition  signifies  place  as  well  as 
time,   and    is   here    what    granimariaus    c.ill    intensive.       Again,   the     IJebrow 


word  translated  in  the  Septuagint  by  TTpoopaw,  signifies  to  place  or  srt 
But  oven  when  Trpo  in  eomposition  with  opaw  signifies  time  and  not  place 
it  will  not  always  suit  the  design  of  the  passage  to  translate  it  I  foresee. 
The  King's  translators  found  it  would  not  do  to  render  it,  Acts  xxi.  29,  as 
they  have  done  above.  Here  they  render  it  '^  seen  before."  "They  had 
seen  before  with  him  in  the  city,  Trophimus,  an  Ephesian."  To  ha-re  said, 
Thei/  had  foreseen  with  Iiim,  would  have  changed  the  meaning  altogether. 

The  same  sort  of  error  is  found  in  Romans  xi.  2,  though  in  another 
word,  llpoyLV(jjaKijJ,  J  foreknow.  The  phrase  is,  "  God  hath  not  oast  away 
his  people  which  he  foreknew."  This  is  literal  enough,  and  yet  not  the 
meaning  of  the  passage.  Foreknotc  means  to  know  some  event  before  it 
happen.  But  this  gives  no  weaning  to  the  passage.  Here  is  nothing  that 
distinguishes  God's  people  from  any  other  people  ;  and  yet  the  Apostle,  to 
have  spoken  good  sense,  must  have  meant  something,  on  account  of  which 
God  would  not  cast  away  his  people.  But  there  is  nothing  said  in  this 
translation  about  them,  that  might  not  have  been  said  about  the  greatest 
reprobates. 

Now,  there  is  the  same  difference  between  knowiny  before,  and  foreknow- 
ing ;  that  there  is  between  seeing  before  and  foreseeing.  The  translators 
seem  at  other  times  to  have  known  this,  for  they  render  Acts  xxvi.  5  quite 
differently:  ^'The  Jews  which  knew  mc  from  the  beginning,"  not  foreknew 
me.  In  another  place  they  have  rendered  Hpoetp/yKa  very  properly,  "  1 
have  said  before,"  because  it  would  be  absurd  to  render  it  literally,  "I  have 
foretold."  Now,  in  the  Septuagint  Greek,  the  verb  r«va)(T«ai  signifies  J 
approve,  as  well  as  /  know,  and  is  so  used  in  the  apostolic  style.  In  the 
phrase,  '^Depart  from  me,  /  never  knew  you;"  it  ought  to  have  been  ren- 
dered, /  never  approved  or  acknowledged  you ;  and  in  many  other  places 
the  sense  would  have  been  obvious,  had  the  Hellenistic  sense  of  the  term 
been  given.  The  passage  in  the  Epistle  to  the  Romans,  therefore,  means, 
"  God  has  not  cast  away  his  people,  whom  heretofore  he  acknowledged,"  or 
approved. 

This  is  not  the  place  for  entering  largely  into  such  specifications.  W» 
can  only  produce  an  instance  or  two,  and  proceed.  Those  who  may  be  dis 
posed  to  object  to  some  passages  in  this  version,  as  not  being  so  literal  as 
in  the  common  one,  before  they  proceed  to  pronounce  sentence  upon  them, 
had  better  read  all  Campbell's  Preliminary  Dissertations  and  Notes,  Criti- 
cal and  Explanatory  ;  and  particularly  his  fourth  Dissertation,  from  which 
we  have  taken  the  above  examples.  Let  him  also  read  Macknight's  dis- 
quisitions and  criticisms  on  the  minor  terms — such  as  adverbs,  prepositions 
and  conjunctions  ;  and  then,  he  will  be  better  prepared  to  estimate  the  mer- 
its of  this,  and  the  common  version,  on  the  subject  of  literal  translations. 

We  would  also  remind  the  same  class  of  readers,  that  an  intimate  ac- 
quaintance with  the  Septuagint  Greek  of  the  Old  Testament,  is  of  essen- 
tial importance  in  translating  the  New.  The  seventy  Hebrews  who  trans- 
lated their  own  scriptures  into  the  Greek  language,  gave  to  that  translation 
the  idiom  of  their  vernacular  tongue.  Their  translation,  if  I  may  so  speak, 
is  a  sort  of  Hebrew  Greek.  .The  body  is  Greek,  but  the  soul  is  Hebrew; 
and,  in  efi'ect,  it  comes  to  this,  that,  as  we  have  no  other  Hebrew  by  which  to 
understand  the  Hebrew  scriptures,  but  the  Hebrew  of  the  Old  Testament;  so, 
we  have  no  Greek  by  which  to  understand  the  apostolic  writings,  but  the 
Greek  of  the  Jewish  and  Cliristian  Prophets.  The  parallelism  is  so  nearly 
exact,  that  it  subtracts  but  little  from  it  to  allow,  that  there  is  much  advan- 
tage in  having  a  correct  knowledge  of  the  Greek  classics.  Tiie  Septuagint 
being  read  for  nearly  three  centuries  prior  to  the  Cliristian  era,  in  all  the 
synagogues  of  the  Hellenistic  tlews,  and  being  generally  i[uoted  by  our 
Lord  and  his  Apostles,  must  have  essentially  affected  the  idiom  of  all  tlic 
inspired   writings    of    the    Clnislian    Apostles;    consequently,   iiRonip;iralil\ 


I'KKFACK.  IX 

more   regard   should   be  paid  to  the  Septf,af;iiii,  tlian   to  the  classic  u,  :  of 
Greek  terms. 

To  superficial  readers,  many  improvements  in  this  version  will  appear 
L^f  little  importance;  but  to  those  who  think  more  profoundly,  some  of  the 
most  minute  alterations  will  throw  a  new  light  and  luster  on  many  pas- 
sages. But  of  this  every  reader  will  judge  after  his  own  measure.  We 
would  only  say,  that  the  edification  and  comfort  of  the  Christian  may  be 
greatly  promoted,  by  a  minute  examination  of  this  version,  and  a  diligent 
comparison  of  it  with  the  common  one. 

But  some  are  so  wedded  to  the  common  version,  that  the  very  defects  in 
it  have  become  sacred  ;  and  an  effort,  however  well  intended,  to  put  them  in 
possession  of  one  incomparably  superior  in  propriety,  perspicuity,  and  ele- 
gance, is  viewed  very  much  in  the  light  of  "  making  a  new  Bible,"  or  of 
"altering  and  amending  the  very  word  of  God  !"  Nay,  some  are  prepared 
to  doom  every  attempt  of  the  kind,  to  the  anathema,  in  the  conclusion  of  the 
Apocalypse,  upon  those  who  add  to  the  word  of  God,  or  subtract  from  it. 
To  such  we  had  concluded  to  offer  some  remarks;  but  finding  our  ideas  so 
much  more  happily  expressed  in  the  preface  to  "  CamplicH's  Gospels,"  we 
had  extracted  a  few  passages,  and  in  examining  the  London  edition  of  this 
same  version,  found  that  the  editor  of  it  had  actually  published  in  his  pre- 
face the  passages  we  had  selected  for  ours.  Struck  with  the  coincidence, 
we  here  insert  the  whole  preface  to  the  late  London  edition  of  this  trans- 
lation, which,  with  the  exception  of  the  first  two  sentences,  is  all  extracted 
from  Campbell's  original  preface  to  his  translation: 

"  JIauy  timid,  yet  well-disposed,  persons  have  been  apprehensive  that  a 
new  translation  of  the  Holy  Scriptures  might  tend  to  diminish  the  ven-era- 
tion  of  mankind  for  those  sacred  oracles,  and  thereby  unsettle  their  faith  in 
the  Christian  doctrine.  To  such,  the  subjoined  extracts  from  Dr.  Camp- 
bell's Preface  to  the  Four  Gospels  may  not  prove  altogether  unprofitable  : 

"  Need  I,  in  so  late  and  so  enlightened  an  age,  subjoin  au  apology  for 
the  design  itself  of  giving  a  new  translation  of  any  part  of  the  scripture  ? 
Yet  there  are  some  knowing  and  ingenious  men,  who  seem  to  be  alarmed  at 
the  mention  of  translation,  as  if  such  an  attempt  would  sap  the  very  found- 
ation of  the  Christian  edifice,  and  put  the  faith  of  the  people  in  the  most 
imminent  danger  of  being  buried  in  its  ruins.  This  is  no  new  apprehen- 
sion. The  same  alarm  was  taken  so  early  as  the  fourth  century,  when  Je- 
rome was  employed  in  preparing  a  new  translation  of  the  Bible  into  Latin  ; 
or,  at  least,  in  making  such  alterations  and  corrections  on  the  old  Italic,  as 
the  original,  and  the  best  Latin  manuscripts,  should  appear  to  warrant. 
The  people  in  general  exclaimed  ;  and  even  the  learned  were  far  from  ap- 
plauding an  attempt,  which  in  their  judgment  was  so  bold  and  so  danger- 
ous. Augustiu,  in  particular,  who  admired  the  profound  erudition  of  Je- 
rome, and  had  a  high  esteem  of  his  talents,  yet  dreaded  much  that  the  con- 
sequence (jf  such  an  undertaking  would  prove  prejudicial  to  the  authority 
of  scripture,  and  did  not  liesitate  to  express  iiis  disapiirobation  in  very 
strong  terms.  That  interpreter,  however,  persevered  in  spite  of  the  greatest 
discouragements,  the  dissuasion  of  friends,  the  invectives  of  enemies,  and 
I  lie  unfavorable  impressions  which,  by  their  means,  were  made  upon  the 
people.  The  version  was  made  and  published  ;  and  those  hideous  bugbears 
of  fatal  consequences,  which  had  been  so  much  descanted  on,  were  no  more 
lieard  of. 

"  How  dismal  were  the  apprehensions,  which  were  entertained  immedi- 
;ilcly  after  the  Reformation,  on  account  of  the  many  translations  of  scrip- 
ture which  came  in  ((uick  succession,  one  after  another  !  Have  men  s  fears 
been  justified  by  the  ett'cct?  Quite  the  rev(M'so.  The  violent  concussion 
of  parties  at  the  llcf.irmation  produced,  as  might  have  been  expectejl,  a 
uumber  of  controversies,  wliich  were  for  some  time  hotly  agitated ;  but  tiie 
greater    part    of    these    were    in    being,    before    tl;o-e    versions    were    made 


Z  PREFACE. 

Notliiag  will  be  found  to  liave  conduced  more  to  subvert  the  dominion  of 
the  metaphysical  theology  of  the  schoolmen,  with  all  its  interminable  ques- 
tions, cobweb  distinctions,  and  wars  of  words,  than  the  critical  study  of 
the  sacred  scriptures,  to  which  the  modern  translations  have  not  a  little 
contributed. 

"  It  has  been  said,  that  the  introduction  of  different  translations  tends 
to  unsettle  men  in  their  principles,  particularly  with  regard  to  the  author- 
ity of  sacred  writ,  which,  say  they,  is  made  to  speak  so  variously  in  these 
productions.  For  my  part,  I  have  not  discovered  that  this  is,  in  any  de- 
gree, the  effect.  The  agreement  of  all  the  translations,  as  to  the  meaning, 
in  everything  of  principal  consequence,  makes  their  differences,  when  prop- 
erly considered,  appear  as  nothing.  They  are  but  like  the  inconsiderable 
variations  in  expression,  which  different  witnesses,  though  all  perfectly  un- 
exceptionable, employ  in  relating  the  same  fact.  They  rather  confirm 
men's  faith  in  the  scripture,  as  they  show,  in  the  strongest  light,  that  all  the 
various  ways,  which  men  of  discordant  sentiments  have  devised,  of  render- 
ing its  words,  have  made  no  material  alteration,  either  on  the  narrative  itself, 
or  on  the  divine  instructions  contained  in  it.  People  are  at  no  loss  to  dis- 
cover, that  the  difference  among  interpreters  lies  chiefly  in  this,  that  one 
renders  the  account  of  things,  which  that  book  exhibits,  more  intelligible, 
more  perspicuous,  or  even  more  affecting  than  another.  These  differences 
are,  I  acknowledge,  of  great  moment  to  readers ;  they  are  such,  as  may 
show  one  version  to  be  greatly  superior  to  another,  in  point  of  use ;  yet,  as 
they  are  all  compatible  with  justness  of  representation,  in  everything 
e.ssential  to  the  historical  and  didactic  parts  of  the  work,  they  are  so  far 
from  affecting  the  credibility  of  the  whole,  that  they  serve  not  a  little  to 
confirm  it." 

To  these  judicious  remarks,  extracted  from  Dr.  Campbell's  preface  to 
his  translation,  I  will  add  another.  "  Against  the  common  translation,  in 
use  at  present,  which  was  made  and  authorized  in  the  beginning  of  the 
reign  of  James  I.,  there  were  precisely  the  same  exceptions  taken,  founded 
in  the  like  apprehensions  of  pernicious  consequences.  Whoever  will  con- 
sult the  preface  to  that  translation,  and  read  the  paragraph  which  is  titled 
on  the  margin,  '  The.  speeches  and  reasons  hvth  of  our  Brethren  and  Adver- 
saries against  this  Work,'  will  be  surprised  to  find  how  much  they  coincide 
with  what  has  been  thrown  out  of  late  against  any  new  attempt  of  the  kind. 
It  is  remarkable,  that  since  the  days  of  Jerome,  to  the  present,  the  same 
terrible  forebodings  have  always  accompanied  the  undertaking,  and  van- 
ished on  the  execution  ;  insomuch,  that  the  fatal  effects  predicted,  have  never 
afterward  been  heard  of." 

If  the  mere  publication  of  a  version  of  the  inspired  writings  requires, 
as  we  think  it  does,  the  publisher  to  have  no  sectarian  object  in  view,  we 
are  happy  in  being  able  to  appeal  to  our  whole  course  of  public  addresses, 
and  to  all  tliat  we  have  written  on  religious  subjects,  to  show  that  we  have 
no  such  object  in  view.  We  have  disclaimed,  and  do  again  disclaim,  all 
affection  or  partiality  for  any  human  system,  creed,  or  formulary  under 
heaven.  The  whole  .scope,  design,  and  drift  of  our  labor  is,  to  see  Chris- 
tians intelligent,  united,  and  happy.  Believing  that  all  sects  have  gone 
out  of  the  apostolic  way,  and  that  every  sect  must  go  out  of  the  way  (for 
Christianity  is  in  its  nature  hostile  to  each  and  to  every  sect),  we  will  not, 
we  can  not,  we  dare  not,  do  anything  for  the  erection  of  a  new  one,  or  for 
assisting  any  now  in  existence  in  its  human  appendages.  As  to  any  predi- 
lection or  preference  to  any  one  now  existing,  we  have  none,  further  than 
they  hold  the  traditions  of  tlie  Apostles.  As  far  as  they  hold  fast  these, 
we  hold  with  them;  and  where  they  desert  these,  we  desert  them.  Besides 
we  have  no  aversion  to,  or  umbrage  against,  any  one  more  than  another 
We  oppose  t-hom  most,  who  most  oppose  and  depart  from  the  simplicity 
that  is  ill  (Jhrist.     I  do  most  solemnly  d(!clare,  that,  as  far  as   respects   mi 


PBirACE.  xi 

fseliags,  pjfti»Iities,  reputation,  and  worldly  interest  as  a  man,  I  would  be- 
come a  Presbyterian,  a  Methodist,  a  Quaker,  a  Universalist,  a  Socinian,  or 
anything  else,  bcf'oie  the  sun  would  set  to-day,  if  the  Apostolic  writings 
would  in  my  judgment  authorize  me  in  so  doing;  and  that  I  would  not  give 
one  turn  to  the  me.uiiug  of  an  adverb,  preposition,  or  iuterjection,  to  aid  any 
sectarian  cause  in  the  world  Whether  every  reader  may  give  me  credit  in 
so  declaring  myself,  1  know  not  ;  but  I  thought  it  due  to  the  occasion  thus 
to  express  the  genuine  and  uuafieetcd  feelings  of  my  heart  May  all,  who 
honestly  examine  this  version,  abundantly  partake  of  the  blessings  of  that 
Spirit  which  guided  the  writers  of  this  volume,  and  which  in  every  page 
breathes,  "  Glory  to  God  in  the  highest  heaven,  peace  on  earth,  and  good  wil 
among  men." 

January  29.  1826.  A.  0 


rKEFACE 


TO    THE    NARRATIVES    OF 


MATTHEW,  MAKK,  LUKE,  AND  JOHN 


These  books  were  designed  to  be  read  and  understood  by  persona  jf  the 
humblest  capacity,  as  well  as  by  those  of  the  most  exalted  genius.  Read- 
ers oF  the  most  limited  education,  as  well  as  those  of  the  most  liberal 
attainments,  were  equally  embraced  in  the  views  of  the  writers.  If  par- 
ticular attention  was  paid  to  any  class  of  readers,  it  was  doubtless  to  the 
poor,  who  have  not  the  means  of  a  refined  education.  One  of  the  most 
striking  evidences  of  the  divine  mission  of  the  Saviour  was,  that,  to  the  POOR 
his  glad  tidings  were  announced.  A  revelation  not  adapted  to  them,  forfeits 
all  claims  to  a  divine  original. 

In  laying  down  some  general  principles  or  rules,  for  reading  intelligibly 
the  following  narratives,  regard  must  be  had  to  all  sorts  of  readers — the 
young  as  well  as  the  old,  the  illiterate  as  well  as  the  learned ;  and,  also, 
some  attention  must  be  paid  to  the  difficulties  that  lie  in  the  way  of  a 
rational  and  profitable  perusal  of  them. 

In  the  first  place,  then,  there  is  no  opinion  or  notion  which  is  more  preju- 
dicial to  an  intimate  acquaintance  with  these  writings,  than  that  of  the  Egyp- 
tian priests,  introduced  into  the  first  theological  school  at  Alexandria,  and 
carried  throughout  Christendom — viz  :  "  That  the  words  of  scripture  have 
a  '.iiystical,  spiritual,  theological,  or  some  other  than  a  literal  meaning;  and 
that  the  same  rules  of  interpretation  are  not  to  be  applied  to  the  inspired 
writings,  which  are  applied  to  human  compositions;"  than  which  no  opinion 
is  more  absurd  and  pernicious.  If  this  notion  were  correct,  all  efforts  to 
understand  this  book  must  be  in  vain,  until  God  sends  us  an  interpreter,  who 
can  resolve  those  enigmas  and  mystical  words  of  theological  import,  and 
give  us  the  plain  meaning  of  what  the  Apostles  and  Evangelists  wrote. 

The  reader  will  please  to  consider,  that,  when  God  spoke  to  man,  he 
adopted  the  language  of  man.  To  the  fathers  of  the  Jewish  nation  he 
spoke  in  their  mother  tongue.  By  his  Son,  and  his  Son  by  the  Apostles, 
spoke  to  every  nation  in  its  own  language.  When  he  spoke  to  any  nation, 
he  uniformly  adopted  the  words  of  that  nation  in  expressing  his  will  to  it. 
And  that  he  used  their  words  in  the  commonly  received  sense,  needs  no 
other  proof  than  this,  that  if  he  liad  not  done  so,  instead  of  enlightening 
them  in  the  knowledge  of  his  will,  he  would  have  deceived  and  confounded 
them :  than  which,  no  hypothesis  is  more  impious.  For  exaiAple :  were 
God  to  speak  to  us  in  English,  and  select  from  our  vocabulary  the  words 
death,  punish meiU,  perpetual,  and  loiehed;  were  he  to  use  the  last  term  as 
we  use  it,  and  annex  to  the  others  a  signification  different  from  that  we  affix 
to  thcni — such  as  to  mean  life  by  I  lie  term  death,  happiness  by  the  term 
punishment,  and  a  limiled  lime  by  the  wurd  perpetual;  and,  without  appris- 
ing us  of  such  a  change,  in  tiieir  meaning,  say,  "  Perpetual  death  shall  be  thf 
(xii) 


PREFACE. 


punithmenl  of  the  wicked,'  what  a  deception  would  he  practice  on  us  I  His 
words,  in  our  acceptation,  would  convey  a  tremendous  thought ;  hut  in  his 
reserved  sense  would  mean  no  more  than  "^  limited  life  shall  he  the  happi- 
ness of  the  wicked y 

Once  move  on  this  topic.  As  nothing  can  he  said  to  be  revealed  or 
made  known  by  words  which  are  not  perfectly  intelligible,  so  we  find  the 
sacred  writers  so  conscious  of  this,  that  when  they  used  any  word  which 
was  not  familiar  to  the  readers  whom  they  addressed,  they  immediately 
add,  "  Which  being  interpreted,  signifies."  If,  then,  those  writers  were  ac- 
customed to  explain  any  word  not  familiar  to  their  readers,  does  it  not  un- 
deniably follow,  that  they  supposed  every  word  or  allusion,  not  so  explained, 
sufficiently  plain  already?  And  again:  would  not  the  same  benevolence 
and  respect  to  the  capacity  and  understanding  of  their  readers,  which  in- 
duced them  to  explain  some  terms  of  very  subordinate  importance,  such 
as  "  corban,"  "  talitha  eumi,"  "  Aceldama,"  "  Golgotha,"  etc.,  etc.,  have 
caused  them  to  explain  words  of  infinitely  more  importance,  such  as,  "  re- 
pentance," "  faith,"  "hope,"  "love,"  "justify,"  "covenant,"  "baptism," 
"ambassador,"  "Son  of  God,"  "eternal  life,"  "everlasting  punishment," 
etc.,  if  they  had  not  supposed  such  terms  sufficiently  plain  in  the  common 
usage,  and  quite  intelligible  to  all  their  readers?  From  these  plain  facts 
and  arguments,  we  deduce  the  following  rule  or  direction  to  all  those,  wIk 
under  the  guidance  of  Heaven  desire  to  understand  these  sacred  books  : — 
YoK  are  to  understand  the  loords  and  sentences  in  these  narratives  (iind,  in- 
deed, in  all  the  apostolic  writings),  by  the  application  of  all  those  rules, 
through  which  you  arrive  at  the  meaning  of  any  other  hook  or  loriting,  of  the 
same  antiquity. 

Next  to  a  regard  to  the  commonly  received  sense  of  the  words  in  these 
writings,  nothing  contributes  more  to  the  clear  and  certain  understanding 
of  them,  than  a  knowledge  of  the  design  of  the  respective  writers  of  each 
part  of  this  volume.  In  one  resjicct,  they  all  may  be  said  to  have  but 
one  design.  Taking  the  ultimate  happiness  of  man  as  the  grand  design 
of  all  revelation,  it  must  be  granted,  that  all  the  inspired  writers  had  this 
object  in  view,  in  all  that  they  wrote.  It  is,  however,  capable  of  the 
clearest  proof,  and,  indeed,  it  is  universally  admitted,  tiiat  every  writer  w' 
has  written  different  parts  of  this  book,  had  a  specific  design  in  each  sepa 
rate  communication.  For,  in  the  prosecution  of  one  grand  design,  there 
are  often  a  thousand  items,  distinct  from  each  other,  to  accomplish  ;  each  of 
which  may  be  the  design  of  one  particular  etfort.  Now,  it  requires  not  a 
moment's  reflection,  to  see  that  Paul  had  one  design  in  writing  to  Tiniotliy, 
another  in  writing  to  Philemon,  and  another  in  writing  to  the  congregation 
in  Rome. 

It  is  granted  by  all  critics,  that  when  all  grammatical  rules  fail  to  settle 
the  meaning  of  any  ambiguous  word  or  sentence,  a  knowledge  of  the  de- 
sign of  the  writer  or  speaker  will  do  it.  Even  when  a  writer's  terms  are 
badly  selected,  or  improperly  used,  a  knowledge  of  his  design  makes  his 
meaning  plain.  Daily  experience  must  convince  us  that  we  can  more  easily 
solve  difficulties,  and  correct  mistakes  in  composition,  by  a  knowledge  of  the 
design  of  the  writer,  tiian  by  any  other  means  we  possess.  Indeed,  the 
more  weighty  and  important  criticisms  upon  verbal  inaccuracies,  are  predi- 
cated upon  a  knowledge  of  the  design  of  the  writer  or^^peaker.  If  then, 
a  suitable  regard  be  paid  to  the  design  of  any  speaker  or  writer,  how  am- 
biguous and  incorrect  soever  his  words  may  be,  we  shall  seUloni,  if  ever, 
fail  in  understanding  him.  For  example  :  little  children,  when  they  first 
begin  to  speak,  have  but  few  terms  at  command,  and  necessarily  ajiply  them 
very  inaciuratcly  ;  yet  their  nurses  and  attendants  find  little  or  no  dillicully 
in  understanding  tlicni.  In  regarding  what  they  design  to  communicate 
their  language  becomes  as  definite  and  precise  as  that  of  the  Grecian  oi 
Roman  orator. 


PREFAPE. 


To  those  who  inquire  how  we  are  always  to  find  out  the  design  of  a 
writer,  we  would  just  observe,  that  his  design  becomes  apparent  either 
from  an  express  avowal  of  it,  or  from  attention  to  a  variety  of  circum- 
stances connected  with  his  writing,  or  from  both.  But  this  will,  in  the 
sequel,  be..-ome  suiEciently  plain.  Indeed,  many  readers  appear  to  discover 
the  design  of  a  writer  much  sooner  than  they  do  the  meaning  or  propriety 
of  what  he  says. 

But  to  brini'  these  general  hints  to  bear  upon  our  subject,  we  must  re- 
quest the  attention  of  our  readers  to  the  design  of  the  narratives  of  jMat- 
thew,  Mark,  Luke,  and  John.  In  this  way,  we  think,  we  can  most  profit- 
ably introduce  them  to  the  acquaintance  of  the  youth  who  may  peruse 
them. 

Had  we  no  means  of  ascertaining  the  design  of  these  four  historians, 
other  than  mere  conjecture,  predicated  on  circumstances,  we  would  rationally 
conclude,  that  the  design  in  committing  to  writing  their  testimony  concern- 
ing Jesus  of  Nazareth,  was  the  same  as  induced  them  to  deliver  it  orally  ; 
only  with  this  difference,  that  in  writing  they  designed  to  perpetuate,  in  a 
more  permanent  form,  what  must  soon  be  corrupted  and  forgotten,  if  only 
spoken  and  not  written ;  and  that  the  conviction  of  unbelievers,  and  the 
confirmation  of  disciples  in  the  truth  of  one  incomparable  fact,  was  the 
grand  design  of  their  testimony,  whether  verbal  or  written.  This  illustrious 
fact  is,  that  Jesus  the  Nazarene  is  the  Son  of  God,  the  Saviour  of  men.  But 
we  are  not,  in  this  instance,  dependent  on  conjecture.  We  are  expressly 
told  by  one  of  the  historians,  that  his  design  in  writing  was,  that  through 
his  written  testimony,  the  reader  "  might  believe  that  Jesus  is  the  Messiah, 
the  Son  of  God,  and  that  believing  this  he  might  have  life  through  his 
name."  Another  of  these  sacred  historians  says,  that  his  design  in  writing 
was,  that  a  certain  illustrious  personage,  a  Christian  disciple,  to  whom  he 
inscribed  his  narrative,  "  might  know  the  certainty  of  those  things  wherein 
he  had  been  instructed."  This  narrative  was  directly  inscribed  to  this  per- 
sonage, and  through  him  made  public  property,  and  consequently  was  de- 
signed to  produce  the  same  eft'ects  in  all  persons  in  similar  circumstances ; 
and,  therefore,  was  as  well  designed  to  produce  faith  where  it  was  not,  as  to 
.infirm  it  where  it  already  existed.  But,  in  brief,  whatever  was  the  grand 
design  of  one  of  these  historians,  was  the  design  of  them  all ;  for  they  all 
were  employed  to  bear  testimony  to  the  same  person  ;  and,  in  doing  this, 
they  were  equally  guided  by  one  and  the  same  Spirit. 

But  whence  all  the  difi'erenees  and  varieties  in  their  narratives  ?  This, 
too,  the  design  of  each  goes  very  far  to  explain.  But  was  not  the  design 
of  one,  the  design  of  allf  True,  it  was  the  design  of  them  all  to  prove  one 
fact;  hut  it  was  not  to  the  same  identical  persons:  and  all  men  are  not  to  be 
convinced  by  the  same  arguments.  As  this  is  a  point  of  vast  importance, 
in  every  way  in  which  it  can  be  viewed,  permit  me  to  be  more  particular  in 
invoking  attention  to  it. 

As  all  nations  have  their  own  peculiarities,  and  all  people  their  own 
ways  of  thinking,  reasoning,  and  expressing  themselves ;  these  varieties  in 
their  circumstances,  require  a  corresponding  variety  in  addressing  them 
upon  all  subjects;  though  the  things  spoken  be  substantially  the  same,  end 
the  design  of  the  speaker  precisely  the  same.  Now,  in  writing  as  well  as  in 
speaki-ug,  the  same  persons  vary  their  communications  according  to  the 
times,  places,  and  circumstances  in  which  they  speak  or  write.  For  exam- 
ple, though  Paul  proclaimed  the  same  gospel  at  all  times,  and  in  all  places, 
he  does  not  always  exhibit  it  in  the  same  words,  nor  accompanied  with  the 
same  evidences,  arguments,  or  reasons.  Thus,  in  publishing  the  same  gos- 
pel to  the  Lycaonians,  the  Athenians,  the  Antiochians,  the  Corinthians,  he 
is  governed  by  all  the  prejudices,  views,  feelings,  and  circumstances  of  his 
auditors;  and  adapts  the  style,  the  facts,  arguments,  and  evidences,  to  the 
capacities,  views,  and    circumstances  of    his  hearers.      While    he   publishes 


PREFACE.  XT 

the  same  glad  tidin<;s  to  them  all,  he  varies  in  many  respects  upon  all  these 
oeeasions.  This  was  ahsolutely  necessary  to  his  success,  and  is  a  most  irre- 
fragable proof  of  the  sincerity  and  honesty  of  the  man,  and  srreatly  adds  to 
the  credibility  of  his  testimony.  Now,  for  the  same  reasons  that  Paul  dif- 
fers from  himself,  or  varies  in  his  way  of  speaking  the  gospel  in  dift'crent 
places,  he  would  have  observed  the  same  varieties  in  writing  to  thii  same 
people.  For  he  never  spoke  at  random  in  publishing  the  glad  tidings;  and 
what  he  spoke,  was  as  deliberate  as  what  he  wrote.  For  the  same  reasons, 
therefore,  had  any  one  of  the  writers  of  these  four  histories,  written  them 
all  to  the  different  persons,  at  the  different  times,  and  in  the  different  places 
where  they  were  at  first  published,  there  is  every  reason  to  believe  that 
they  would  have  been  as  different  from  each  other  as  they  are:  and  making 
a  reasonable  allowance  for  the  peculiarities  of  each  writer,  that  they  would 
have  been  the  same  as  they  now  are.  Many  reasons  could  be  offered  for 
this  opinion,  but  we  shall  only  submit  one  proof  or  argument  in  favor  of  it, 
which  is  indeed  done,  when  one  single  fact  is  stated — viz  :  Luke,  in  his 
Acts  of  the  Apostles,  three  times  'gives  an  account  of  Paul's  conversion  and 
special  call  to  the  apostleship,  and  these  three  differ  as  much  from  each 
other,  as  Matthew,  Mark,  and  John  differ  in  their  narratives  concerning  Je- 
sus of  Nazareth.  But  there  is  just  the  same  reason  and  necessity  for,  and 
the  same  propriety  in,  the  varieties  which  are  found  in  these  four  histories, 
as  there  was  for  Paul  to  speak  the  same  gospel  in  a  different  way,  with  dif- 
ferent arguments,  facts,  and  evidences,  in  the  different  places  in  which  he 
published  it.  Suppose  Matthew  Levi  to  have  written  a  narrative  for  the 
Jews  in  Judea,  one  for  the  conviction  of  the  people  at  Rome,  one  for  the 
Jews,  and  Greeks  in  Greece,  and  one  for  the  Asiatics  in  general,  at  differ- 
ent periods,  wilhin  the  lapse  of  from  twenty  to  thirty  years;  would  it  not 
have  been  as  fitting  for  him  to  have  been  as  diverse  in  his  statements,  as 
Paul  was  in  his  preachings  in  Damascus,  Lycaonia,  Athens,  and  Rome? 

It  was,  for  example,  of  indispensable  importance  that  Matthew  Levi, 
when  writing  for  the  Jews  in  Judea,  at  the  time  in  which  he  wrote,  should 
trace  the  lineage  of  Jesus  of  Nazaretk  up  to  David  and  Abraham  ;  but  of 
no  consequence  to  the  people  of  Rome,  for  whom  John  Mark  wrote,  that  he 
should  do  it  at  the  time  he  published  his  testimony.  This,  and  other  di+'- 
ferences  between  Matthew  and  Mark,  and  the  others,  is  precisely  analagoua 
to  that  between  Paul  in  Damascus,  and  Paul  in  Athens.  In  a  Jewish  syn- 
agogue in  Damascus,  the  Jewish  Prophets  must  be  circumstantially  adduced  ; 
but  before  the  Areopagus  in  tlio  city  of  Athens,  Aretas  a  Grecian  poet, 
was  better  evidence  than  Isaiah  or  Daniel — better  adapted  to  the  audience, 
and  to  the  design  of  the  speaker. 

To  return  to  the  design  of  these  four  testimonies.  The  immeduite  de- 
iigit  of  these  writings  is  to  convince  men  that  Jesus  of  Nazareth  is  the 
Messiah,  the  Son  of  God ;  and  the  ultimate  design  of  them  is,  to  put  men  in 
possession  of  life  I  Matthew's  design  was,  in  the  first  instance,  to  couviuce 
the  Jews  in  Judea — Mark's  design  was  to  convince  the  Italians  or  Romans — 
Luke's  design  was  to  conviuee  the  Grecians — and  John's  design  was  to  con- 
vince the  Asiatics  in  general,  of  this  fact;  and,  if  you  please,  through  these, 
finally,  all  nations.  Now,  as  the  Saviour  did  not  exhibit  all  the  evidence  of 
his  mission  in  any  one  town,  village,  or  city,  or  to  any  one  people,  it  was 
quite  compatible  with  his  e.vample,  and  with  all  circumstances,  that  none 
of  his  ambassadors  should  attempt  to  lay  all  the  evidences  before  any  one 
people,  whether  they  preached  as  Paul,  in  all  nations;  or  wmte,  as  these 
writers  did,  for  the  conviction  of  different  nations  and  people. 

Now,  to  bring  all  these  remarks  to  bear  upon  a  rational  and  profitable 
art  of  rending  these  memoirs,  we  shall,  for  example,  take  the  testimony  ol 
Matthew  I.icvi,  and  show  1k)W  a  knowledge  of  his  design  illuminates  every 
gage,  and  contributes  to  clear  and  comjirchensive  views  of  that  religion,  in 
the  accompli^mcnt  of  which  he  was  an  active  and  honored  agent.     Let  the 


TTl  PREFACE. 

reader  suppo>!e  that  he  was  possessed  of  all  the  facts  and  documents  with 
which  MattL^w  was  furnished,  and  that  he  designed  to  address  hfs  country- 
men, the  Jews,  in  order  to  convince  them  that  Jesus  of  Nazareth,  who  had, 
at  the  time  of  his  writing,  finished  his  earthly  career,  was  that  Messiah,  the 
Son  of  God,  which  God  had  long  and  often  promised,  and  they  had  expected. 
That  he  might  write  with  the  most  effect,  he  would  take  into  view  the  cir- 
cumstances of  the  Jews,  at  his  time  of  writing.  He  would  place  before  him 
their  different  sects  and  prejudices,  the  popular  errors  and  the  popular  truths 
of  the  time  :  and,  being  fully  acquainted  with  these,  he  would  select  out 
of  the  information  with  which  he  was  furni.'ihed,  such  facts  and  documents 
as  would  suit  all  the  circumstances  of  the  case.  Being  aware  that  the 
whole  nation  expected  a  prince  and  deliverer  to  rise  from  among  them,  and 
from  the  house  of  King  David,  he  would  conclude,  that  unless  he  could  satis- 
factorily prove  that  this  Jesus  was  legitimately  descended  from  Abraham, 
through  David,  all  further  attempts  to  convince  his  countrymen  would  be 
in  vain.  For  this  purpose,  then,  he  would  apply  to  the  Register's  office, 
for  a  copy  of  the  roll  of  the  lineage  of  the  house  of  David,  well  attested ; 
and  from  this,  trace  Jesus  to  David  ;  and  thus  prove  that,  in  as  ftir  as  ped- 
igree was  concerned,  this  person  had  the  most  legitimate  claim  upon  their 
faith,  as  being,  unquestionably,  from  the  most  public  and  well-attested  doc- 
uments, a  descendant  of  King  David.  In  the  next  place,  he  would  remem- 
ber, that  not  only  his  descent  from  David,  but  many  circumstances  of  his 
nativity  and  infancy,  had  been  pointed  out  by  the  Prophets  of  his  nation; 
and  that  the  people  of  his  time  expected  these  to  be  fulfilled  in  the  Mes- 
siah. He  would,  therefore,  introduce  those  circumstances  which  had  been 
foretold — such  as  the  character  of  his  mother,  the  place  of  his  nativity,  the 
slaughter  of  the  infants  in  Kamah,  his  flight  into  Egypt,  his  being  recalled, 
his  bSing  brought  up  in  Nazareth,  and  the  history  of  that  Elijah  that  was 
to  come  before  him.  Thus  he  would  adduce  the  testimonies  of  Moses.  Da- 
vid, Isaiah,  Jeremiah,  Hosea,  Malachi,  as  all  concurring  in  him. 

Having,  then,  introduced  him  under  all  these  favorable  circumstances, 
and  fairly  brought  him  before  his  readers,  accompanied  with  every  attesta- 
tion which  either  their  own  expectations  or  the  sayings  of  their  Prophets 
had  made  necessary;  his  next  efl'ort  would  be  to  furnish  such  evidences  as 
.i^eir  expected  Elijah  presented  in  his  behalf,  and  such  unexpected  at- 
testations as  his  Father  from  heaven,  and  the  Holy  Spirit  had  given  at  his 
first  manifestation  to  Israel.  Then  he  would  give  a  specimen  of  his  own 
character,  deduced  from  what  he  said,  and  what  he  did,  that  they  might 
judge  whether  there  was  anything  in  his  doctrine  or  deeds  incompatible 
with  his  pretensions.  In  selecting  his  own  declarations,  he  would  prefer 
those  of  the  greatest  notoriety,  such  as  his  public  discourses  :  and  of  his 
miracles,  he  would  adduce  not  only  those  of  the  most  splendid  character, 
but  those  which  were  performed  in  the  presence  of  the  largest  and  most 
respectable  assemblies. 

He  would  occasionally,  as  opportunity  served,  state  the  success  attend- 
ant on  his  labors,  mention  the  names  of  his  principal  followers,  and  intro- 
duce as  early  as  possible  to  the  notice  of  his  readers,  those  prominent  char- 
acters who  afterward  occupied  so  conspicuous  a  place  in  the  triumphs  of 
his  cause.  He  would  sometimes  record  such  incidents  in  their  history  as 
would  unfold  their  true  character,  and  serve  to  give  them  credit  with  the 
people.  He  would  always  introduce  the  ancient  predictions  that  bore  upon 
him  or  them,  and  thus  present  a  chain  of  evidence  addressed  to  all  that 
is  in  man,  and  to  the  peculiar  temper  and  feelings  of  his  countrymen. 
For  this  purpose,  pains  would  be  taken  to  show  how  he  acted  in  all  sorts 
of  company — amongst  friends  and  foes;  and  still  having  regard  to  tli* 
prejudices  and  errors  of  the  times,  such  occurrences  as  would  ha', 
tendency  to  correct  these  mistakes,  would  be  minutely  detailed.  Comb-.v 
iug  brevity  and  great  comprehension  with  simplicity  and  perspicuity,  tr^-c 


PREFACE.  XTll 

mg  every  prominent  incident  from  his  birth  to  his  death,  his  resurrec- 
tion and  ascension  into  heaven;  he  would  thus  produce  such  a  phalanx 
)f  evidence,  as  would  leave  without  excuse,  every  man  who  had  read  the 
'ineient  oracles,  or  only  heard  the  comments  of  the  public  instructors  of 
•  he  people. 

Such,  I  say,  would  be  the  general  outlines  of  the  course  which  reason 
«TOuld  suggest  to  a  person  whose  design  would  be  to  convince  a  people  cir- 
cumstanced as  the  Jews  were  at  the  time  Matthew  published  his  testimony 
in  Judea;  and  such,  substantially,  is  the  course  that  Matthew  has  adopted 
and  pursued. 

Now,  as  the  design  of  a  ivrifer  is  his  own  guide  in  the  selection  and  ar- 
rangement of  his  materials,  arguments,  and  evidences;  so  it  is  the  only  infal- 
lible guide,  when  known,  to  the  interpretation  of  what  he  has  written.  A 
regard  to  the  grand  design  of  the  whole,  and  to  the  particular  design  of 
each  item  in  the  narrative,  will  do  more  to  explain  to  us  the  meaning  of 
what  is  written,  than  all  comments  upon  the  meaning  of  words,  or  what  \s 
called  "the  doctrines"  of  scripture. 

Were  a  person  to  write  at  a  great  distance  from  Judea,  as  John  did, 
where  the  people  knew  little  or  nothing  of  the  Jewish  Prophets,  or  of  the 
Jewish  customs,  he  would  not  think  of  troubling  them  with  a  roll  of  lin- 
eage about  his  pedigree,  nor  with  many  quotations  from  ancient  Prophets, 
except  to  let  them  know  that  he  had  been  the  subject  of  ancient  prophecy, 
and  mention  a  few  instances  to  show  that  these  prophecies  had  been  most 
exactly  fulfilled  in  him.  He  would  introduce  John  the  Harbinger,  merely 
as  "«  man  sent  from  God."  If  he  spoke  of  the  people  of  Canaan,  he 
would  simply  call  them  Jews.  If  he  introduced  any  Hebrew  names,  such 
as  Kiihhi  or  Messiah,  he  would  interpret  them.  If  any  of  the  sacred  in- 
stitutions of  the  Jews'  religion,  such  as  the  Passover,  was  introduced,  he 
would  call  it  a  feast  of  the  Jews.  If  he  referred  to  any  of  the  usual  cus- 
toms of  the  Jews,  he  would  explain  them,  such  as  the  Jewish  manner  of 
purifying.  If  he  spoke  of  places  in  that  country,  he  would  give  a  geo- 
graphical description  of  them,  such  as  Betltany  upon  the  Jordan.  If  he 
alluded  to  the  sectarian  feelings  of  this  people,  he  would  describe  to  what 
extent  they  were  carried,  by  informing  his  readers  that  the  Jews  had  no 
intercourse  with  the  Samaritans.  Nay,  he  would  adopt  the  style  of  the 
East,  as  far  as  compatible  with  a  lucid  statement  of  facts;  and  as  ligh' 
was  a  favorite  topic  of  the  Asiatics,  he  would,  under  this  similitude,  intro- 
duce to  their  consideration  Jesus  as"</iB  tight  of  the  world."  lu  afford- 
ing them  the  evidences  of  the  mission  of  this  wonderful  personage,  know- 
ing that  they  would  argue  much  from  the  reception  which  Jesus  met  with  at 
home  in  his  own  country,  he  would  be  particular  in  narrating  the  miracles 
wrought  in,  and  near  to,  the  metropolis;  and  the  ditl'crcnt  argunicMts  ;ind  de- 
bates to  which  they  gave  rise;  and  as  they  would  be  more  likely  to  have 
heard  his  fame  from  the  people  that  visited  Jerusalem  at  the  great  annual 
festivals  and  convocations,  he  would  more  minutely  detail  what  happened 
on  those  occasions.  Such  would  be  some  of  his  peculiarities  in  addressing 
a  people  so  great  strangers  to  the  Jewish  history. 

With  similar  varieties,  both  Luke  and  Mark  are  distinguished,  but  for 
the  same  reasons,  and  subordinate  to  the  same  ends;  and  are  just  as  easily 
understood  as  those  of  Matthew  and  John,  when  all  the  preceding  consid- 
erations are  attended  to. 

The  Christian,  who  sincerely  desires  to  understand  these  narratives,  will 
not  only  most  unf'eiguedly  present  his  supplications  and  prayers  to  him 
who  gives  his  Holy  Spirit  to  them  that  ask  him  ;  but  he  will  exercise  those 
faculties  of  understanding  which  (iod  has  given  him,  and  to  which  he  has 
adapted  ail  his  communications,  since  man  became  a  transgressor.  He  will 
spjiiy  the  same  rules  of  interpretation  to  these  compositions,  which  be 
2 


ivii  PREFACE. 

would  apply  to  any  other  writiiiga  of  the  same  antiquity.  He  will  consider 
the  terms,  not  otherwise  explained  by  the  writers,  as  conveying  the  same 
ideas  which  they  are  wont  to  convey  in  common  acceptation.  He  will  always 
keep  the  design  of  the  writer  before  his  mind  :  and  for  this  purpose  he  will 
attend  to  all  circumstances  requisite  to  ascertaining  his  design — such  as  the 
character  of  the  writer  himself,  the  circumstances  of  the  people  whom  he  ad- 
dressed, or  amongst  whom  he  published  his  writings,  their  peculiar  preju- 
dices, views,  and  feelings  at  the  time  of  his  writing  to  or  for  them  ;  his  own 
most  explicit  avowals  with  regard  to  his  motives  and  intentions  in  making 
any  communications  to  them.  All  these  things  will  be  attended  to,  and  the 
writings  examined  in  the  natural  order  in  which  they  are  presented;  noting 
every  allusion  and  incident  with  the  greatest  circumspection,  whether  it  re- 
gard time,  place,  or  character.  But  above  all,  the  most  prominent  object 
which  the  writer  has  in  view,  will  be  the  most  prominent  in  the  consideration 
of  a  rational  reader  of  his  writings.  And  when  diificulties  occur,  not  to  be 
•satisfactorily  solved  by  the  mere  import  of  the  words,  that  meaning  which 
best  accords  with  the  design  of  the  whole  writing,  or  with  the  particular  pas- 
sage, will  be  preferred. 

But,  as  yet,  we  have  not  called  the  attention  of  the  reader  to  the  ulti- 
mate design  of  these  narratives.  We  have,  indeed,  noticed  that  their  imme- 
■Mate  design  is  to  convince  the  reader  that  Jesus  of  Nazareth  is  the  Mes- 
siah, the  Son  of  God — and  that  this  object  is  subordinate  to  another  design, 
viz  :  that  the  READER  MIunT,  THROUGH  THIS  CONVICTION,  E.NJOY  EVERLAST- 
ING LIFE. 

Reader  I  This  is  the  glorious  end  of  all  these  sacred  liistories.  On  the 
following  pages,  is  inscribed  the  most  astonishing  narrative  ever  read ;  the 
sublimest  and  the  simplest  story  ever  told.  But  this  is  not  all.  It  is  de- 
signed to  accomplish  an  object  superlatively  grand,  transcending — in  de- 
grees inexpressible — the  most  magnificent  scheme  that  created  intelligence 
ever  conceived.  To  convert  a  race  of  polluted,  miserable,  and  dying  mor- 
tals, into  pure,  happy,  and  glorious  immortals;  to  convert  the  gates  of  death 
■.nto  the  gates  of  immortality;  to  make  the  pathway  to  rottenness  and  cor- 
ruption, a  highroad  to  deathless  vigor,  and  incorruptible  glory ;  to  make 
the  grave  the  vestibule,  the  ante-chamber  to  a  "  house  not  made  with  hands, 
eternal  in  the  heavens ;"  to  make  the  dying  groans  of  sin-worn  nature,  a 
prelude  to  ecstasies  unalloyed.  Yes,  this  is  tiie  benevolent  and  glorious 
iesigu  of  these  Testimonies.  Books,  written  with  such  a  design,  with  a  de- 
ign to  purify,  elevate,  and  glorify  the  debased  and  degraded  children  of 
men  ;  to  prepare,  furnish,  and  adorn  them  for  the  society  of  principalities 
oud  powers,  for  the  society  of  their  God  and  King,  in  a  world  of  perfect 
bliss  ;  most  assuredly,  come  with  a  divine  character  to  man.  Their  claims 
on  tlie  attention  and  examination  of  those  to  whom  they  are  presented,  most 
certainly  are  paramount  to  all  others.  And  the  bare  hypothesis,  to  say  noth- 
ing of  the  moral  certainty,  that  they  came  from  (jod,  wilh  such  a  design,  is 
c|uite  enough,  methinks,  to  woo  our  whole  rational  nature,  to  constrain  all 
our  moral  powers,  to  test  their  high  pretensions  to  a  character  so  philanthropic 
and  divine. 

On  such  a  theme,  who  would  not  wish  to  be  eloquent  I  But  how  can 
we  equal  in  style,  a  subject  which,  when  but  faintly,  and  in  prospective, 
viewed,  exhausted  the  sublimest  strains  of  heaven-taught  prophets,  and  of 
poets,  fired  with  God's  own  inspiration — whose  hallowed  lips  tasted  not  the 
fabled  springs  of  Pagan  muses,  but  the  fountain  of  living  waters,  springing 
from  eternal  love !  Yet,  even  these  failed  to  lisp  its  praise.  Nay,  the 
brightest  seraph  that  burns  in  heavenly  light,  fails  in  his  best  eifort;  and, 
in  profound  thought,  pores  upon  the  marvelous  llieme.  The  compassion  of 
the  eternal  God,  the  benevolence  and  philanthropy  of  the  Father  of  the 
whole  family  in  heaven  and  in  earth,  toward  us,  the  fallen  children  of  his 
love,  has  transcended  the  loftiest  grasp  of  the   highest  intelligence,  and   hsj 


HREFACE.  -AS 

made  to  falter,  the  most  expressive  tongue,  in  all  the  ranks  of  heaveulj 
DOwers.  In  all  the  rapturous  flights  of  those  morniug  stars  of  creation,  in 
all  the  ecstatic  acclamatiuiis  of  tiiesp  elder  Sons  of  God,  the  theme  has  not 
been  reached  ;  and  though  they  have  tuned  their  harps  a  thousand  time*, 
.(nd  swelled  their  voices  in  full  chorus,  in  countless  efforts,  yet  the  theme  is 
still  unequaled  ;  and,  as  it  were,  untouched.  Vain,  then,  would  be  the  at- 
tempt, and  fruitless  every  effort,  to  express,  in  corresponding  terms,  a  subjrci 
so  divine.  Indeed,  we  have  no  language,  we  have  not  been  taught  an  ai^ha- 
bet  adapted  to  such  a  theme : 


HINTS   TO    HEADERS 


It  has  been  ofteu  uuticed,  that  the  grand  laws  of  the  natural  world — the 
fundamental  principles  of  the  philosophy  of  nature,  are  few  and  simple  ;  that 
;ill  sciences,  predicated  upon  God's  wo-rks,  are  reducible  to  a  few  leading  or 
t^eneral  principles.  The  same  may  be  said  of  the  grandest  of  all  systems, 
of  the  noblest  of  all  sciences  —  God's  own  system  of  virtue,  and  his  own 
science  of  happiness. 

All  the  law  aud  all  the  prophets  were  founded  upon  two  general  principles, 
according  to  the  reasoning  of  the  Author  of  the  Christian  religion.  In  the 
estimation  of  the  same  person,  the  whole  Christian  religion  is  based  upon  one. 
fact.  But  this  fact  is  of  such  an  astonishing  nature,  that  it  affects  both 
heaven  and  earth.  Its  meaning  is  everything  that  regulates,  or,  it  is  the 
very  principle  upon  which  is  founded  the  moral  government  of  the  world. 
It  affects. the  government  of  God  over  all  men,  and  the  cheerful  aud  accept- 
able allegiance  of  any  part  of  them.  It  is  to  the  moral  system,  and  to  the 
moral  empire,  everything  that  the  sun  is  to  the  solar  system,  and  to  the 
"lobe  which  we  inhabit.  It  is  the  center  around  which  all  pure  and  gra- 
cious affections  in  human  hearts  revolve  ;  and  it  is  the  source  of  light  and 
life  to  a  benighted  and  dying  world.  It  attracts  to  itself  every  happy  eye 
in  the  universe ;  and  draws  to  itself  every  pious  emotion  in  every  human 
breast.  The  eyes  of  all  saints,  in  all  lands,  are  gladdened  by  its  light;  and 
the  hearts  of  all  are  cheered  and  warmed  by  its  vivifying  powers.  That  the 
Christian  religion  should  be  based  upon  such  a  fact,  is  every  way  worthy 
of  its  Author;  and  exhibits  it,  to  the  rational  mind,  as  altogether  glorioui' 
and  divine. 

When  one  question  of  fact  is  answered  in  the  affirmative,  the  way  to 
liappiness  is  laid  open  ;  aud  all  doubts  on  the  nature  of  true  piety  and  hu- 
manity are  dissipated.  The  question  is  one  which  the  following  histories 
alone  can  answer.  The  tact  is  a  historic  one,  aud  this  question  is  of  the 
same  nature.  It  is  this —  Was  Jesus  the  Nazarenc,  the  Son  and  Apostle  of 
Godf  This  question  is  capable  of  being  converted  into  various  forms,  such 
as — Are  the  subsequent  narratives  true?  Did  Jesus  actually  and  literally 
rise  from  the  dead,  after  being  crucified  and  interred  ?  Did  lie  ascend  into 
heaven,  in  the  presence  of  his  disciples  ?  Is  he  constituted  the  Judge  of 
the  living  and  the  dead?  Or,  was  he  an  impostor,  and  a  deceiver  of  men? 
It  may  be  proposed  in  many  a  form  ;  but  it  is  still  a  unit,  and  amounts  to 
this — Is  Jesus  the  Nazarene,  the  Son  of  God,  the  Apostle  of  the  Father,  the 
Saviour  of  men"?  When  this  question  is  answered  in  the  affirmative,  our 
duty,  our  salvation,  and  our  happiness,  are  ascertained  and  determined. 

Although  the  subsequent  writings  of  the  Apostles,  add  an  immense  weight 
of  evidence  to  that  afforded  by  these  histories  ;  still,  the  fact  on  which  the 
whole  system  is  built,  is  exhibited  and  attested  in  the  following  narratives; 
and  from  these,  primarily,  if  not  exclusively,  its  truth  and  certainty  must  be 
lecided. 

Any  hints,   therefore,  which   may  arrest    th*  attsntion  of   the  youthful 


PREFACE  XXI 

reader,  and  direct  his  iuquiries  in  a  fair  and  impartial  examination  of  these 
witnesses,  appear  to  us  of  primary  importance.  Fur,  if  these  histories  are  not 
understood  and  believed,  there  is  no  enjoyment  of  the  glad  tidings  which 
they  announce — i'hilanthrophy  can  not  exhibit  itself  to  so  much  advantage, 
on  the  theater  of  this  life,  as  in  calling  the  attention,  and  in  directing  the 
pursuits  of  the  young  and  the  thoughtless,  in  the  acquisition  of  what  may  be 
emphatically  called  llie  true  knoicledyc. 

In  addition  to  the  remarks  on  this  subject,  found  in  our  preface  to  the 
four  following  narratives,  wc  will  subjoin  a  few  important  hints,  derived  from 
various  sources,  which  we  can  not,  at  this  time,  enumerate.  These  are  designed 
to  aid  the  yauth,  who  are  desirous  of  understanding  the  following  testimo- 
nies, in  their  minute  and  diligent  researches  into  these  mines  of  salvation. 

I.  Not  one  of  these  four  historians  wrote  tvith  any  design  of  improving 
upon  the  others,  of  detailing  the  things  omitted  by  them,  or  of  supplying  any 
defects  tvhich  he  ohserved  in  their  statements. 

From  this  it  would  follow,  that  none  of  these  writers  had  any  concern  or 
thought,  when  writing,  how  his  testimony  would  correspond  with  any  other, 
or  how  it  might  be  viewed,  as  an  improvement  upon  it.  We  know  that  this  is 
not  generally  noticed,  and  that  many  '"Harmonics"  and  "Sketches  of  the 
Life  of  Jesus,"  taken  from  these  narratives,  are  founded  upon  the  supposi- 
tion that  each  subsequent  history  was  written  with  some  design  to  supply 
the  defects  of  the  preceding.  But,  amongst  the  arguments  which  support  the 
above  position,  one  is  chief;  and,  in  our  judgment,  alone  sufficient  to  make  it 
manifest  to  all.  For  example — Let  it  be  supposed  that  Luke  or  John 
wrote  with  a  design  to  supply  certain  omissions  in  Matthew,  to  make  some 
improvement  upon  his  testimony ;  how  will  such  a  supposition  aflFect  the 
character  of  jMatthew,  as  an  Apostle,  or  the  Spirit  by  which  he  wrote?  The 
Evangelists,  Mark  and  Luke,  on  this  hypothesis,  appear  as  correctors  or  im- 
provers upon  an  Apostle! I  But  John  avows  his  own  design  in  writing,  and 
this  settles  the  point  with  regard  to  him.  Nor  can  it  be  inferred  from 
Luke's  own  preface,  that  he  had  ever  seen  the  writings  of  Matthew  or  Mark. 
He  speaks  of  many  attempts  that  had  been  made  to  write  these  memoirs, 
but  there  is  not  the  least  ground  to  imagine  that  he  ever  alludes  to  any  of 
those  that  we  now  have. 

The  above  hint  is  of  much  importance  on  many  accounts;  but  we  must 
leave  it,  unaccompanied  with  any  illustration  or  application,  to  the  use  and 
appropriation  of  the  reader. 

IL  Not  one  of  these  lustorians  relates  all  tliat  he  hneio  of  Jesus,  nor  do  they 
all  relate  as  much  as  any  one  of  them,  could  have  related  concerning  him.  In 
proof  of  this,  see  J(din,  chapter  xxi.  This  was  not  their  object.  They  do, 
indeed.  L'ive  a  fair  specimen  of  his  doctrine,  and  of  the  evidence  and  author- 
ity which  accompanied   it. 

In  order  to  explain  some  facts  wliich  are  partially  related  by  one,  more 
fully  by  another,  dltl'ercntly  by  another,  and  not  at  all  by  some  of  them;  it 
will  be  necessary  to  remember,  that  tliey  all  omit  some  things  to  which  some 
of  them  refer;  and  that  allusions  are  found  in  one,  to  i'acts  which  he  omits  to 
record,  but  which  are  recorded  in  another.  As  before  said,  it  can  not  be 
proved  that  any  one  of  them  had  seen  the  testimony  of  any  other,  at  the  time 
he  wrote  his  own.  An  instance  or  two  must  suffice.  Three  of  the  histo- 
rians mention  that  Chorazin  is  addressed  by  the  Saviour,  as  having  been  the 
theater  on  which  many  and  stujicndous  miracles  were  wrought;  such  as  would 
have  3onverted  Tyre  and  Sidon  ;  and  yet,  not  one  of  the  four  witnesses  so 
oiuch  as  says  that  Jc.-^us  was  ever  there,  much  less  exhibits  one  of  these  mir- 
acles. Again,  we  firjd  allusions  to  a  form  ol'  prayer  which  John  taught  his 
disciples;  yet  none  of  these  writers  record  it.  None  of  them  tells  us  that 
Juhti,  tiie  Ininierscr's  lather,  was  struck  Jeaf  as  well  as  dumh;  and  yet  the 
fact  is  alluded  \»,  and  gatiiered  from  tiiese  words:  "They  made  signs  to 
Zacharias  how  he  would  have  his  son  named." 


SXll  PREPaIE. 

lu  other  parts  of  the  New  Testament,  certain  facts  and  occurrences  in  the 
life  of  Jesus,  are  related  and  alluded  to,  which  are  not  found  in  any. of  these 
narratives.  Such  a.s  his  being  seen  of  five  hundred  brethren  at  one  time, 
assembled  after  his  resurrection:  his  discourse  concerning  his  reign,  previous 
to  his  ascension  ;  and  even  one  saying  of  his  quoted  by  Paul,  which,  with 
the  circumstances  that  gave  rise  to  it,  is  omitted  by  them  all,  viz  :  "  It  is  more 
blessed  to  give  than  to  receive." 

But  some  things  are  alluded  to  by  one,  which  happen  to  be  recorded  by 
another.  For  example — John  tells  us  that  the  disciple,  that  was  known  to 
the  High  Priest's  family,  went  into  the  palace  with  Jesus;  but  he  never  tells 
us  that  Jesus  was  carried  to  Caiaphas.  This  the  others  record.  Luke  tells  us 
that  the  women  who  first  visited  the  emj  *y  sepulcher,  ''found  the  stone  rolled 
away ;"  but  never  tells  us  that  the  stone  was  sealed,  or  fixed  at  the  entrance  of 
the  sepulcher. 

This  fact  not  only  teaches  us  that  the  writers  willingly  omitted  to  record 
many  things  which  they  knew,  as  well  as  those  which  they  have  narrated, 
because  unnecessary  to  the  completion  of  their  design  ;  but  that  apparent 
incongruities  in  their  narratives  might  he  easily  reconciled,  by  a  knowledge  of 
those  things  which  either  some,  or  all  of  them,  found  no  occasion  to  record. 
This  second  fact  exhibits  the  weakness  of  those  puny  critics  who  reject  the 
testimony  of  these  witnesses,  because  they  did  not  record  everything  which 
they  knew,  or  in  a  way  that  suits  their  peculiar  notions  of  what  is  fitting ;  and 
it  also  shows  us  how  little  sense  there  is  in  all  that  talk  about  "  contradic- 
tions and  incongruities,"  and  the  attempts  made  to  '  reconcile"  them,  which 
we  so  often  hear. 

III.  These  historians  do  not  always  aim  at  giving  the  precise  words  of 
those  they.quote,  not  even  of  the  Saviotir  himself;  hut  only  the  full  and  precise 
sense  of  what  was  uttered  or  written.  This  applies  to  their  quotations  of  the 
Jewish  prophets,  the  words  of  angels,  and  even  of  the  Father  himself. 

It  is  true,  that  where  they  aim  at  giving  the  words  of  the  iSaviour,  they  do, 
in  some  respects,  vary  from  one  another.  In  this  way,  however,  we  may 
account  for  it:  the  Saviour's  mother  tongue  was  the  Syro-Chaldaic,  then 
spoken  in  Judea:  in  translating  las  words  into  Greek  they  sometimes  differ 
from  each  other,  as  other  translators  differ,  in  selecting  words  which  equally 
convey  the  same  sense  :  and  in  writing  to  different  people,  they  would  naturally 
select  such  words,  as  would  most  correctly  communicate  to  their  understand- 
ing the  sense  of  his  expressions.  But,  as  was  said,  they  do  not  always  aim 
at  giving  the  precise  words.  For  example — The  testimony  which  the  Father 
gave  to  Jesus,  at  his  immersion,  is  differently  given  by  Matthew,  Mark,  and 
Luke  : — ''This  is  my  beloved  Sou,  in  whom  I  delight."  "  Thou  art  my  beloved 
Son,  in  whom  I  delight."  "  Thou  art  my  beloved  Son,  in  thee  I  delight.' 
In  words,  these  attestations  differ  ;  but  as  respects  the  testimony  in  favor  of 
Jesus,  or  as  respects  the  sense,  they  are  the  same.  But  these  writers  do  not, 
in  this  instance,  differ  more  from  one  another,  than  one  of  them  might  differ 
from  himself.  The  heavenly  messenger  says  to  Cornelius — "  Thy  prayers  and 
thine  alms  are  come  up  fur  a  vicmoriul  hefure  God."  Yet,  Peter,  in  quoting 
these  words,  says — "Thy  prayer  is  heard,  and  thine  alms  are  hud  in  reviem- 
brance  in,  the  sight  of  Gud."  Many  such  instances  may  be  found  in  theai 
narratives,  which,  instead  of  detracting  from,  greatly  add  to,  the  credibility 
of  the  whole.  But  the  use  and  application  of  these  hints  are  beyond  our 
limits,  and  left  to  the  judicious  reader. 

IV.  Tlic  Saviour  often  delivered  the  same  maxims,  parahhs,  and  discourses, 
daring  his  public  labors,  and  many  of  his  miracles  wen:  uccomjutnied  with 
many  oj  the  same  circumstances,  though  exhibited  in  times  and  plac<'S  far 
remote. 

A  very  superficial  observer  must  see  this.  In  the  comniissioti  which  Jesus 
gave  both  to  the  twelve  nud  the  s<venly  vihom  he  employed  during  his  lifetime, 
lie  aullidrizcs  and  commands  thcni  lo  aiitiouuLC  the  same  truths,  to  publish  th'' 


PREFACE. 


same  facts  in  every  village  and  city,  and  to  peiform  the  same  cures  for  a  cou- 
firmation  of  the  truths  they  declared.  Indeed,  it  would  be  difficult  to  con- 
ceive how  any  public  teacher,  daily  employed  in  communicating  instructions 
on  a  few  glorious  topics,  could  avoid  delivering  the  same  discourses,  answering 
the  same  questions,  and  exhibiting  the  same  evidences,  in  unfolding  the 
same  kingdom  ;  and  in  enforcing  the  same  reformation  on  all  persons,  as  did 
the  Saviour,  and  yet  avoid  repeating  many  of  the  same  things.  This  remark 
will  solve  some  difficulties,  which  have  appeared  to  some  persons  respecting 
fragments  of  the  "Sermon  on  the  Mount,"  and  other  discourses  found  in  dif- 
ferent narratives,  and  in  different  places  of  the  same  narrative,  as  well  as  sonic 
other  imaginary  difficulties  of  another  kind. 

V.  A  fifth  hint  of  some  consequence,  is — That  the  order  of  narration  in  thrsr 
histories  is  similar  to  tin'  Jewish  and  other  aneient  histories,  and  is  not  con- 
ducted according  to  the  modern  plan  of  historic  writings;  consequently,  not  so 
lucid  to  us,  who  are  accustomed  to  a  greater  degree  of  precision  in  affixing 
dates  to  events  and  transactions,  as  also  in  describing  the  theaters  on  which 
they  happen,  as  histories  conducted  on  our  plaa. 

We  are  liable  to  err  in  supposing  that  events  following  each  other  in  close 
succession  in  the  thread  of  narration,  immediately  followed  each  other  in  time 
and  place,  in  actual  occurrence.  But  often  events  which  appear  to  be  imme- 
diately connected  in  the  narrative,  happened  at  times  and  places  considr.ra- 
bly  remote.  One  would  think,  on  reading  the  close  of  Luke's  testimony,  that 
Jesus  ascended  to  heaven  the  evening  of  the  same  day  on  which  he  arose  fruni 
the  grave,  but  the  same  historian  tells  us  elsewhere,  that  he  did  not  ascend 
till  nearly  six  weeks  afterward.  We  shall  leave  these  hints  with  the  reader, 
and  conclude  with  a  few  remarks  on  the  whole  plan  of  these  historians. 

Their  plan,  and  its  execution,  are  alike  simple,  beautiful,  and  supernatural. 
Viewing  their  narratives  as  a  whole,  and  taking  them  together,  they  i'urnish 
a  combination  of  evidence,  sublime  and  majestic  as  the  heavens,  and  as  irre- 
fragable as  that  which  assigns  to  the  Almighty  the  mechanism  of  the  universe. 
The  shafts  of  the  conceited  skeptic,  aimed  at  these  impregnable  bulwarks  of 
our  faith,  fall  at  his  own  feet,  harmless  as  the  schoolboy's  arrows  aimed  at  the 
extinction  of  the  sun. 

With  what  skill,  simplicity,  and  beauty,  is  the  nativity  of  this  long-expected 
child  introduced.  His  birth  appears,  for  a  time,  to  engross  the  undividiMl 
attention  of  all  the  pure  and  high  intelligences  in  heaven  and  earth.  God  s 
heavenly  messengers  are  ever  on  the  wing  with  some  important  errand,  rela- 
tive to  the  care,  safety,  and  management  of  this  wcU-belovcd  Son.  The  east- 
ern magi  and  the  shepherds  of  IJethlehem,  alike  admonished  from  the  skies, 
are  found  hasting  to  the  cottage  ;  alike  importunate  in  their  iu(|uiries  and 
equally  devout  in  presenting  their  acknowledgments  at  the  feet  of  this  won- 
derful stranger.  Both  Herod  and  his  nobles  are  troubled  at  the  tidings  of 
his  birth,  and  alike  apprehensive  of  a  revolution  in  Judea,  fatal  to  their  ambi- 
tiou.s  expectation.^.  The  wakeful  thoughts  and  the  night  visions  of  those 
honored  females,  the  relatives  •iind  acquaintances  of  the  favorite  virgin,  are 
all  engrossed  in  scenes,  in  which  this  high-born  infant  is  exhibited  as  full 
of  grace  and  truth.  The  prophets  and  pruphetesses  in  Jerusalem  and  Judea, 
in  all  their  interviews,  think  and  speak  of  nothing  else.  Some  oracle  con- 
rcrning  him,  or  some  expression  frum  his  infant  lips,  are  the  only  subjects  that 
till  tlunr  hearts,  to  the  exclusion   of  all   and   every  thing  besides. 

Thus  they  introiliice  him.  Through  all  the  meanderings  of  the  seed  of 
Abraham  for  forty-two  generations,  they  trace  his  ancestry,  to  the  exact  ac- 
complishment of  every  syllable  announced  to  the  father  of  the  faithful,  or  re- 
peated to  any  of  his  illustrious  desceudant.s.  Next  they  present  the  last  of  Is- 
rael's prophets,  who  came  to  consummate  the  Jewish  line,  as  so  much  en 
grossed  in  preparing  his  way,  as  to  neglect  ordinary  attention  to  foo<i  and 
raiment,  the  chief  concern  of  almost  all  the  human  race.  They  open  the 
heaven  of   all    the  ancient  prophets,  and    pour  upon   l.;s  head  a  continued 


rjIlV  PREPAvK. 

Stream  of  prophetic  light,  illuuiiuating,  by  its  reflection,  every  step  of  hif' 
journey,  from  the  cradle  to  the  cross  ;  from  the  manger  to  the  sepulcher  of  a 
rich  nobleman,  a  senator  of  the  commonwealth  of  Israel. 

But  here  they  do  not  stop.  They  narrate  other  attestations  given  of  him 
still  more  illustrious.  While  John  the  Immerser,  the  favor  of  God  to  Israel, 
is  loudly  proclaiming,  to  the  inhabitants  of  Judea  and  Jerusalem,  Jesus,  as 
the  Lamb  of  God,  taking  away  the  sin  of  the  world,  and  putting  an  end  to 
sin-ofi'erings ; — soon  as  Jesus  emerges  from  the  Jordan,  soon  as  he  is  bom  of 
water,  tht  voice  of  his  Father  is  heard.  He  bows  the  heavens.  He  declares 
aloud  from  the  excellent  glory,  "  This  is  my  Son,  the  beloved,  in  whom  I  de- 
light;" and  to  identify  the  person  of  whom  he  thus  spoke,  the  Spirit  of  God. 
as  a  dove  cowers  down,  descends  upon  his  head,  and  there  abides  until  it  dis- 
appears in  him. 

Having  thus  introduced  him  with  these  high  recommendations,  with 
these  credentials  from  earth  and  heaven,  his  own  deeds  are  permitted  to 
speak  for  him  All  nature  then  feels  and  owns  him  universal  Lord.  His 
hand  is  never  siretched  out,  but  its  benign  and  beneficent  power  is  displayed 
and  felt.  His  lips  are  ever  teeming  with  grace  and  truth.  Not  only  does  the 
race  of  living  men,  amongst  whom  he  is  reckoned,  feel  and  attest  his  omnipo- 
tence ;  not  only  do  the  air,  the  earth,  and  the  sea,  lay  their  respective  tributes 
at  his  feet;  but  even  the  dead,  and  the  spirits  of  the  dead,  of  times  past  and 
present,  both  good  and  evil,  come  and  own  him  as  the  Lord  of  all.  Strange 
assemblage  of  evidence  !  Unparalleled  concurrence  of  things  human  and  di- 
vine, of  things  animate  and  inanimate,  of  things  above,  and  things  beneath, 
of  all  ranks  and  orders  of  intelligences,  both  good  and  evil,  of  the  whole 
universe,  in  confirmation  of  his  pretensions!!  Nothing  like  this  was  ever 
seen  or  thought  of  before.  The  only  occurrence  the  least  analogous  to  it, 
and  that  will  not  bear  a  comparison  with  it,  which  the  annals  of  the  world 
exhibited,  was  the  universal  assemblage  of  the  inhabitants  of  the  eartli  and 
air  to  Noah,  when  entering  the  ark.  Moved  by  Heaven,  they  forgot  all  their 
antipathies  and  their  discords,  and  all  concurred  in  avouching  Noah  as  their 
savior,  and  the  founder  of  a  new  world.  This  is  but  a  feeble  type ;  yet  it  is 
the  only  one  all  history  affords  of  this  universal  suffrage,  in  acknowledging 
Jesus  of  Nazareth  as  God's  own  Son,  and  our  only  Saviour. 

These  sacred  historians,  then,  had  no  model,  which  they  could  imitate  ;  no 
lesson,  nor  instructions  in  their  plan,  from  all  that  had  gone  before  them.  Mo- 
ses himself  failed  to  instruct  them.  No  age,  no  history,  no  people  set  them 
an  example.  Their  success  in  this  can  not  be  attributed  to  any  other  cause, 
than  to  the  supernatural  qualifications  which  they  possessed,  than  to  the  all- 
creating  energies  of  that  Spirit  which  brought  all  things  to  their  remem- 
brance, and  to  that  unparalleled  character  which  is  the  subject  of  theii 
memoiVs. 

Touching  their  own  character,  too,  it  may  be  observed,  that  they  exhibit 
themselves  to  be  the  most  artless,  the  least  accomplished,  and  the  most  faith- 
ful historians  that  ever  wrote.  They  are  the  least  indebted  to  human  accom- 
plishments of  all  writers  whose  works  survived  one  century,  and  yet  they 
have  excelled  all  others  in  the  essential  attributes  of  a  historian.  Their  hon- 
esty and  fidelity  constitute  the  most  prominent  trait  which  arrests  the  reader'^ 
attention,  whether  lie  thinks  of  them  as  men  or  as  biographers.  They  seem 
always  so  completely  absent  to  themselves  and  each  other  ;  so  regardless  of 
their  own  reputation;  so  entirely  absorbed  in  their  Master's  praise,  that  they 
tell  their  own  faults,  and  expose  each  other's  weaknesses,  without  ever  seem 
iiig  to  think,  or  to  care  what  opinion  the  reader  would  form  of  them,  or  of 
anything  they  record.  They  seem  to  have  no  feelings  in  comnum  with  other 
writers.  They  are  so  full  of  facts  ;  so  enamored  with  the  words  and  deeds  of 
their  Master,  that  to  record  these  was  all  they  aimed  at,  was  all  they  deemed 
accessary.  To  conclude,  in  the  words  of  Doctor  Mackuight:  "Through  the 
whole  of  their  histnrios,  they  have  not  pronounced  one  encomium  upon  Jesus, 


PRKPAL'£.  XXV 

or  upon  auy  of  his  friends ;  nor  thrown  out  one  reflection  upon  any  of  his 
enemies,  althoufrh  much  of  both  kinds  uiiglit  have  been,  and,  no  doubt,  would 
have  been  dene  by  tht-ni,  had  they  been  governed  eitlier  by  a  spirit  of  impos- 
ture or  enthusiasm.  Christ's  life  is  not  praised  by  them,  his  death  is  not  la- 
mented, his  friends  are  not  commended,  his  enemies  are  not  reproached  ;  but 
everything  is  told  naked  and  unadorned,  just  as  it  happened  ;  and  all  who 
real,  are  left  to  judge,  and  make  reflections,  for  themselves.  So  deeply  are 
lliev  impressed  with   the  dignity  and  importance  of  their  subjeot." 


INTRODUCTION 

TO    THE 

ACTS   OF    APOSTLES, 


This  book  has  been  sometimes  titled  "  The  Gosjk'I  "f  fhe  Uoly  Spirit ;' 
bc-cause  it  is  the  only  book  which  gives  us  an  account  of  his  descent,  :\nil 
splendid  operations  in  the  confirmation  of  the  mission  of  the  Apostles.  It  has 
also  been  styled  "  The  Gospel  of  the  Gentiles;"  because  it  is  the  only  source 
of  information  on  their  calling,  and  fellowship  with  the  Jews,  in  the  blessings 
of  the  reiga  of  Messiah,  the  Great  King.  In  most  of  the  Greek  copies  of 
the  New  Testament,  it  is  called  "  The  Acts  or  Transactions  of  the  Apostles;" 
because  it  exhibits  their  labors  in  planting  Christianity  in  the  world.  This 
name,  however,  does  not  fully  comport  with  the  contents  of  the  book.  It  is 
not  The  Acts  of  the  Apostles,  but  Acts  of  Apostles;  because  only  a  few  trans- 
actions of  a  few  Apostles  are  mentioned  in  it.  By  Chrysostom,  one  of  the 
Greek  Fathers,  it  is  named  "  Tlie  Book,  the  Demonstration  of  the  Resurrection." 

It  does  not  appear  that  Luke  designed  to  write  what  might  be  called  an 
ecclesiastical  history  of  his  own  times,  nor  an  account  of  the  labors  of  all  the 
Apostles,  nor  even  of  all  the  labors  of  any  one  of  them,  during  the  time 
embraced  in  his  narrative.  If  he  had  designed  such  a  thine,  he  fell  far  short 
of  it;  for,  of  the  Apostles,  except  Peter  and  Paul,  he  says  but  little;  and  even 
of  the  last  mentioned,  though  more  minute  in  his  history,  he  narrates,  com- 
paratively, but  a  few  great  transactions.  Though  somewhat  particular  in  detail- 
ing liis  journeys  by  land,  and  voyages  by  sea,  yet  he  omits  several  of  his  voyages, 
and  is  altogether  silent  on  the  incidents  of  his  journey  into  Arabia.  Nor  does 
he  appear  to  have  designed  to  write  a  history  of  the  foundation  of  the  Chris- 
tian communities,  in  the  different  countries  of  the  world,  in  which  he  labored 
during  the  thirty  years  embraced  in  his  history  :  for  he  says  nothing  of  the 
foundation  of  the  Christian  community  in  the  city  of  Home,  in  Babylon,  in 
Egypt,  and  in  many  other  places  of  note,  alluded  to  in  the  Epistles.  Nor  can 
it  be  gathered  from  his  narrative,  that  he  intended  merely  to  relate  such  things 
as  he  was  an  eye-witness  of,  or  a  party  concerned  in  ;  for  he  is  not  full  in  re- 
cording even  these,  and  tells  of  many  other  things,  of  which  he  was  not  an 
eye-witness.     What,  then,  was  his  design? 

There  are  two  things  on  which  he  fixes  the  attention  of  Ids  reader,  with 
more  than  ordinary  care.  The  first  of  these  is,  the  opening  of  the  lloign  of 
Heaven  amongst  the  Jews  on  Pentecost,  and  the  wonderful  displays  of  heav- 
enly influences  attendant  on  that  glorious  event.  He  narrates  no  more  of  the 
history  of  the  first  congregation  in  Jerusalem,  than  is  necessary  to  give  a  cor- 
rect view  of  the  commencement  of  Messiah's  reign,  over  the  literal  descendaDti 
of  Abraham.     This  occupies  about  one-fourth  of  his  whole  narrative. 

While  he  follows  the  order  of  the  commission,  beginning  at  Jerusalem, 
proceeding  to  Samaria,  and  thence  to  the  uttermost  parts  of  the  earth,  in 
giving  a  brief  account  of  the  establishment  of  Christianity  ;  the  second  ob- 
ject— which  seems  pre-emiuentl\  to  engross  his  attention — is  the  commence- 
ment of  the  reign  of  Messiah  o  .<  i  the  Gentiles.  Fleuce  we  find  the  calling 
of  the  Gentiles,  and  all  the  evcf.  v,s  connected  with  it,  more  fully  and  circum 
(xxvi) 


PREFACE.  XXYll 

stantially  related,  than  anything  else.  Of  the  occurrences  in  Jerusalem,  at 
the  time  of  the  meeting  of  the  Apostles,  and  of  the  labors  of  Paul  in  all  his 
journeys,  those  things  are  particularly  told,  which  concerned  this  event. 
These  considerations  suggest  to  us  that,  while  Jiuke  designed  to  give  a  brief 
account  liow  the  Apostles  executed  their  commission  in  general,  in  Judea  and 
Samaria,  his  grand  design  in  writing  was,  to  establisli  in  the  minds  of  all 
Christians  of  that  age,  with  a  reference  also  to  future  times,  the  just  claims, 
and  inalienable  rights  of  the  Gentiles,  to  be  considered  and  treated  as  God's 
people;  to  become  members  of  the  Christian  communities,  on  the  same  foot- 
ing with  the  Jews.  Doubtless,  this  was  his  grand  or  chief  design,  in  writing 
thi  history.  The  plan  he  pursued,  was  not  to  settle  the  controversy  by  ar- 
gument, as  Paul  does  in  some  of  his  epistles ;  but  by  recording  what  God  had 
done  for  this  people,  by  simply  showing,  that  he  had  done  everything  for  thcni. 
which  he  had  done  for  the  Jews,  and  had  made  no  difference  between 
Jews  and  Gentiles,  under  the  reign  of  his  Son. 

Admitting  this  to  have  been  his  chief  design  in  writing  his  narrative,  how 
suitably  does  it  account  for  his  minuteness  in  describing  the  conversion  of 
Saul,  and  his  call  to  preach  to  the  Gentiles  ;  the  story  of  Cornelius  and  Pe- 
ter; the  debates  at  Jerusalem;  the  separating  Paul  and  Barnabas  to  their 
mission  ;  the  decrees  of  the  Apostles  and  elders:  together  with  his  frequent 
accounts  of  Paul's  speeches  to,  and  interviews  with,  the  Gentiles  ;  and  of  the 
success  attendant  on  the  labors  of  Paul  and  Barnabas  among  them.  This  view 
of  his  design  in  writing  this  book,  also  accounts  for  his  having  omitted  to  in- 
form us  of  the  travels  and  labors  of  the  other  Apostles,  and  of  the  congrega- 
tions which  they  planted  in  different  places,  with  many  other  things  which 
could  not  be  accounted  for  upon  the  supposition  of  his  intending  to  write  a 
history  of  the  acts  of  the  Apostles,  during  the  period  from  the  ascension  of 
the  Messiah,  till  Paul  arrives  a  prisoner  at  Rome. 

It  is  nevertheless  true,  that,  in  accomplishing  his  design,  he  is  obliged  to 
give  us  a  very  general  and  comprehensive  view  of  the  introduction  of  Chris- 
tianity, throughout  the  whole  world.  So  that  still  his  history  is,  in  a  certain 
sense,  an  ecclesiastic  one,  the  oldest  and  most  authentic  in  the  world.  As  the 
four  preceding  histories  constitute  rather  memoirs  than  biography,  so  this  is 
rather  a  mere  sketch  of  what  happened,  during  the  labors  of  the  Apostles, 
than  a  history  of  the  transactions  of  any  one  of  them. 

Of  the  New  Testament  historians,  Luke  is  the  most  eminent.     lie  gives 
us  one  continued  history,  from  the  commencement  of  the  Christian  era,  down 
to  A.  D.  63  or  (J4.     He  records,   in   his  testimony  concerning  Jesus,  and  in 
his  Acts  of  Apostles,  all  the  grand  and  important  events  and  transaction.-! 
connected  with  the  establishment  of  the  Christian  religion  in  Asia,  Africa,  and 
Europe.     This  book  is  the  grand   link,  which  connects  the  previous  histories 
with   the  apostolic  epistles,  and  constitutes  a  key  to   the  right  interpretation 
of  them  ;   without  which  they  would  have  been,  in  a  great  measure,  unintelli 
giblc.     An  accurate  acquaintance  with  the  history  of  the  people  which  com 
posed  most  of  the  congregations,  to  which  the  Apostles  addressed  letters,  with 
the  time  and  circumstances  of  their  conversion,  and  with   their  customs  am) 
questions,  found  in  this  book,  greatly  facilitates  our  proficiency  in  the  know! 
edge  of  those   letters,  which  explain   the  meaning  and  bearings  of  that  one 
glorious  fact,  on  which  the  Christian  superstructure  is  reared. 

From  it  alone  we  learn,  by  what  means  that  great  moral  and  religious  rev- 
olution was  accomplished,  which  eventuated  in  the  destruction  of  polythcisni 
and  idiilitry,  in  the  best  ])ortions  of  the  world;  which  desolated  so  many  Pa- 
gan temples,  and  caused  millions  of  altars  to  moulder  down  to  dust,  not- 
withstanding the  wisdom  and  learning  of  philosophers,  the  sword  of  the  civil 
magistrate,  and  the  superstition  of  the  common  people,  were  allied  in  main- 
taining them,  and  in  suppressing  this  "wicked  and  odious  heresy,"  as  the  Ho 
mans  called  it. 

From  it  we  also  icarn,  what   true  Cluisfianity  is.  and   how  far  the  modcri 


XXVIII  PRBPAOE. 

exhibitions  of  it,  have  degenerated  from  the  ancient  and  apostolic  order  of 
things;  we  discover  what  was  the  spirit  and  temper  of  the  first  Christians. 
and  the  character  and  design  of  their  religious  meetings.  In  a  word,  as  Dr. 
Adam  Clarke  observes,  "  in  the  book  of  Acts  we  sec  how  the  church  of  Christ 
was  formed  and  settled.  The  Apostles  simply  proclaim  the  truth  of  God  rel- 
ative to  the  passion,  death,  resurrection,  and  ascension  of  Christ;  and  God 
accompanies  their  testimony  with  the  demonstration  of  the  Spirit.  What  was 
the  consequence  ?  Thousands  acknowledge  the  truth,  embrace  Christianity, 
and  openly  profess  it,  at  the  most  imminent  risk  of  their  lives.  Tlie  change 
is  not  a  change  of  merely  one  religious  sentiment  or  mode  of  worship  for  an- 
other; but  a  change  of  te7npers,  2}<:issi.ons,  2}>'ospects,  and  moral  conduct.  All, 
before,  was  earthly,  or  animal.,  or  devilish,  or  all  these  together  :  but  now.  all 
is  holi/,  spiritual,  and  divine — the  heavenly  influence  becomes  extended,  and 
nations  are  born  unto  God.  And  how  was  all  this  brought  about?  Not  by 
might  nor  power;  not  by  the  sword,  nor  by  secular  authority;  not  through 
worldly  motives  and  prospects  ;  not  by  pious  frauds  or  cunning  craftiness , 
not  by  the  force  of  persuasive  eloquence:  in  a  word,  by  nothing  but  the  sole 
influence  of  truth  itself,  attested  to  the  heart  by  the  power  of  the  Holy  Spirit. 
Wherever  religious  frauds  and  secular  influence  have  been  used  to  found  or 
support  a  church,  professing  itself  to  be  Christian,  there,  we  may  rest  assured, 
is  the  fullest  evidence  that  that  church  is  wholly  Anti- Christian:  and  where 
such  a  church  possessing  secular  power,  has  endeavored  to  support  itself  by 
persecution,  and  persecution  unto  privation  of  goods,  of  liberty,  aijd  of  life,  it 
not  only  shows  itself  to  be  Anti-Christian,  but  also  diabolic.  The  religion 
of  Christ  stands  in  no  need  either  of  human  cunning  or  power.  It  is  the  re- 
ligion of  God,  and  is  to  be  propagated  by  his  power :  this  the  book  of  the  Acts 
fully  show^s ;  and  in  it  we  find  the  true  model,  after  which  every  church  should 
be  builded.  As  far  as  any  church  can  show  that  it  has  followed  this  model, 
so  far  it  is  holy  and  apostolic.  And  when  all  churches  or  congregations  of 
people,  professing  Christianity,  shall  be  founded  and  regulated  according  to 
the  doctrine  and  discipline  laid  down  in  the  book  of  the  Acts  of  Apostles, 
then  the  aggregate  body  may  be  justly  called,  "TAe  Holy,  Apostolic,  and  Cath- 
olic Church." 

"  You  diff 'rent  sects,  who  all  declare, 

Lo  !  Christ  is  here,  and  Christ  is  there; 

Your  stronger  proofs  divinely  give, 

And  show  me  where  the  Christians  live.** 


PEEFACE  TO  THE   EPISTLES. 

Epistolary  communications  are  not  so  easily  understood  as  historic 
writings.  The  historian  writes  upon  the  hypothesis  that  his  reader  is  igno- 
rant of  the  facts  and  information  which  he  communicates;  and  therefore  ex- 
plains himself  as  he  proceeds.  The  letter-writer  proceeds  upon  the  hypoth- 
esis that  the  person  or  community  addressed,  is  already  in  possession  of  such 
information  as  will  explain  the  things  to  which  he  only  alludes,  or  simply 
mentions.  This  is  more  especially  the  fact,  when  the  writer  of  a  letter  ad- 
dresses a  people  with  whom  he  is  personally  acquainted,  amongst  whom  he 
ha«  been,  and  with  whom  he  has  already  conversed,  upon  most  of  the  sub- 
jects on  wiiich  he  writes.  A  letter  to  persons  who  have  hea.d  the  writer 
before,  who  know  his  peculiarity;  and  above  all,  who  are  perfectly  acquainted 
with  their  own  circumstances,  questions,  debates,  difficulties,  conduct,  etc., 
may  be  every  way  plain,  and  of  easy  apprehension  to  them,  when  it  may 
be  very  diilicult,  and,  in  some  places,  unintelligible,  to  persons  altogether 
strangers  to  these  things.  It  is  a  saying,  to  which  little  exception  can  be 
made,  that  every  man  best  understands  the   letters  addressed   to   liiniself     It 


PKEFAOE.  XXIX 

is  true,  if  another  person  were  made   niiimtely  acquainted  with  all   the   busi 
ness,  from  first  to   hist,  with  all   the  peculiarities  of  the  writer,  and  cireum- 
Btanees  of  the  persons  addressed,  and  with   all    the  items   of  correspondence, 
Le  might  as  fully  and  as  clearly  understand   the  letter,  as  those   to  wlinni   it 
was  addressed. 

There  is  no  doubt  but  that  the  apostolic  letters  were  plain,  and  of  easy 
apprehension,  as  respected  the  style  and  sentiment,  to  the  persons  who  first 
received  them,  though  some  of  the  ihiii(/s  contained  in  them,  might  be  diffi- 
cult to  be  comprehended,  or  fully  understood,  even  by  them.  The  difficulties 
that  lie  in  our  way  of  perfectly  understanding  them,  though  much  greater 
than  those  in  the  way  of  the  persons  to  whom  they  were  first  sent,  are  not  at 
all  insurmountable.  The  golden  key  of  interpretation,  is  very  similar  to  the 
golden  rule  of  morality.  To  ascertain  what  we  ought  to  do  to  others,  on 
moral  principle,  we  must  place  ourselves  in  their  circumstances;  and  to  ascer- 
tain the  meaning  of  the  apostolic  epistles,  we  must  place  ourselves  in  the 
circumstances  of  the  persons  to  whom  they  were  written.  So  far,  a  resem- 
blance exists  between  the  golden  key  and  the  golden  rule.  But  to  develop 
this  principle,  and  to  exhibit  its  practical  use,  we  shall  lay  before  the  reader 
a  few  considerations,  which  will  embrace  the  chief  difficulties  in  our  way,  and 
the  best  means  of  surmounting  them.  What  we  advance  on  this  subject, 
may  be  considered  as  an  answer  to  the  question.  How  shall  we  place  ourselves 
in  /he  circumstances  of  the  2}ersons  addressed  f 

In  the  first  place,  fheu,  we  are  to  remember^  that  these  letters  were  written 
nearly  eiyhteen  centuries  ago.  This  fact  has  much  meaning  in  it:  for  it  fol- 
lows from  it  that,  excepting  the  prophetic  part  of  these  writings,  not  a  word 
or  sentence  in  them,  can  be  explained  or  understood  by  all  that  has  happened 
in  the  world  for  eighteen  hundred  years.  We  might  as  well  expect  to  find 
the  meaning  of  Cicero's  orations,  or  Horace's  epistles,  from  reading  the  de- 
bates of  the  Briti.sli  Parliament,  or  tlie  American  Congress  of  the  last  year, 
as  to  expect  to  find  the  meaning  of  these  epistles  from  the  debates  and  de- 
cisions of  the  Council  of  Nice,  or  of  Trent,  or  of  Westminster — from  the 
ecclesiastic  history,  the  moral  philosojjhy,  or  the  scholastic  divinity  of  any 
age,  since  John  the  Apostle  resigned  his  spirit. 

From  the  above  fact,  it  follows,  that  the  most  accurate  acquaintance  with 
all  those  questions  of  the  diflerent  sects,  with  all  their  creeds  and  controver- 
sies, which  have  engrossed  so  much  of  the  public  attention,  if  it  does  not  im- 
pede, moKt  certainly  does  not  facilitate,  our  progress  in  the  knowledge  of  the 
apostolic  efjistles.  As  the  Apostles  did  not  write  with  any  of  our  questions 
before  their  minds,  or  with  a  reference  to  any  of  our  systems,  it  is  presump- 
tuous in  the  extreme  to  apply  what  they  have  said  on  other  questions,  to 
those  which  have  originated  since.  And  as  they  did  not  write  with  any  de- 
sign of  making  out  a  system  of  doctrine,  it  is  preposterous  to  attempt  to 
make  out  a  system  for  them,  and  oblige  them  to  approve  it. 

In  the  second  place,  as  the  Apostles  wrote  these  letters  with  a  reference 
to  their  own  times,  to  the  character  and  circumstances  of  the  people  with 
whom  they  were  conversant,  a  knowledge  of  the  character  and  circumstances 
of  these  jjeople,  is  of  essential  impiirtance,  in  order  to  understand  the  letters 
tidilressed  to  them. 

By  the  character  of  the  people,  we  mean  not  only  their  character,  at  the 
time  the  letter  was  written,  but  also  their  previous  character — what  sort  of 
per.sons  thoy  were  before  their  conversion,  as  respected  religion  and  moral- 
ity— what  their  peculiar  views  and  prejudices — and  what  their  attainments  in 
the  learning  and  science  of  their  age  and  country.  By  the  circumstances  of 
the  people,  we  mean  not  merely  their  political  and  commercial  standing,  hut 
as  regards  unity  of  views  and  co-operation — whether  they  were  living  in 
peace  and  harmony  among  themselves — whether  they  were  persecuted  by 
those  of  diflercnt  sentiments — or  whether  ihey  were  enjoying  trancjuillity  un- 
molested from  without. 


SXX  PREFACE. 

In  the  third  place,  a  knowledge  of  the  character  and  circumstances  of  the 
writer  of  an  epistle,  is  of  essential  importance  in  understanding  it.  His 
character  as  respects  style  and  method — what  his  peculiar  art  of  reasoning 
and  modes  of  expression — what  relation  he  boars  to  the  persons  addressed — 
whether  personally  acquainted  with  them,  or  by  report — whether  their  father 
or  brother  in  the  fiiith — whether  his  letter  is  the  first  or  second  to  them,  oi 
one  of  a  series  not  extant — whether  it  was  solicited  on  their  part,  an  an- 
swer to  one  from  them,  or  written  of  his  own  accord — whether  he  addresses 
them  alone,  or  others  in  conjunction  with  them — and  whether  he  writes  in 
his  own  name,  or  associated  with  others — and  what  their  character  and 
standing. 

In  the  next  place,  great  attention  must  be  paid  to  his  design  in  writing  to 
them,  at  that  time.  It  must  be  ascertained  whether  he  writes  with  a  refer- 
ence to  their  whole  circumstances,  or  to  some  one  more  urgent  consideration  ; 
whether  that  consideration  was  one  that  respected  themselves  merely,  or 
others  equally  with  them;  whether  he  aimed  at  the  full  accomplishment  of 
his  design  in  one  letter,  or  in  more  ;  or  whether  he  reserved  some  things  to 
a  sjiecial  interview,  or  to  some  persons  soon  to  visit  them. 

In  the  fifth  place,  the  reader  must  recollect  that  no  one  sentence,  in  the 
argumentative  part  of  the  letter,  is  to  be  explained  as  a  proposition,  theorem, 
proverb  or  maxim,  detached  from  the  drift  and  scope  of  the  passage.  In- 
leed,  neither  words  nor  sentences  in  any  argumentative  composition,  have  any 
meaning,  but  what  the  scope,  connection,  and  design  of  the  writer  give  them. 
Inattention  to  this  most  obvious  fact,  has  beclouded  the  apostolic  epistles,  has 
introduced  more  errors  into  the  views,  and  unmeaning  ceremonies  into  the 
practice  of  professing  Christians,  than  any  other  cause  in  the  world.  To  this 
the  cutting  up  the  sacred  texts  into  morsels,  called  verses,  has  greatly  con- 
tributed. Many  passages,  otherwise  plain  and  forcible,  have  been  weakened 
and  obscured  by  this  absurd  interference. 

The  diflSculties  in  the  way  of  our  understanding  these  epistles,  may  be 
easily  gathered  from  the  preceding  items.  We  must  place  ourselves  in  Ju- 
dea,  in  Rome,  or  iu  Corinth,  and  not  in  those  places  in  tlie  present  day  ;  but 
we  must  live  in  them  nearly  two  thousand  years,  before  we  lived  at  all.  We 
must  mingle  with  the  Jews  in  their  temple  and  synagogues.  We  must  visit 
the  temples  and  altars  of  the  Pagan  Gentiles.  We  must  converse  with  Jlpi- 
eurean  and  Stoic  philosophers — with  Pharisees  and  Sadducees — with  priests 
and  people  that  died  centuries  before  we  were  born.  We  must  place  before 
us  manuscript  copies  of  these  epistles,  written  without  a  break,  a  chapter,  or 
a  verse.  We  must  remember  what  the  writers  spoke  to  the  people,  before 
they  wrote  to  them.  We  must  not  only  attend  to  what  they  said  and  wrote, 
Init  to  what  they  did.  And  we  must  always  bear  in  mind  the  numerous  and 
diversified  enemies,  in  and  out  of  authority,  with  whom  they  had  to  conflict. 
Now  all  these  are  apparently  great  dilficulties,  and,  at  first  view,  would  seem 
to  put  the  golden  key  of  interpretation  out  of  the  reach  of  all. 

They  are  not,  however,  insurmountable.  In  reading  any  epistle,  on  any 
subject,  written  by  any  person,  we  are  accustomed  to  attend  to  all  these 
things,  in  substance,  if  not  in  form.  Indeed,  these  are  but  the  dictates  of 
common  sense,  regarded  by  every  person  in  the  common  occurrences  of  every 
day.  Who  is  there  th;.t  reads  a  letter  from  any  correspondent,  without  plac- 
ing before  his  mind  the  character,  views,  and  all  the  circumstances  of  the 
writer?  Who  is  it  that  reads  a  letter  addressed  to  himself,  or  any  other  per- 
son, that  does  not  attend  to  his  own  circumstances,  or  those  of  the  person  ad- 
dressed, with  a  reference  to  the  items  of  correspondence?  T)oes  he  not 
regard  the  date,  the  place,  the  occasion,  and  the  apparent  design  of  the  com- 
munication? Does  he  divide  the  letter  into  chapters  and  verses,  and  make 
every  period  or  semicolon  in  it  a  proverb,  like  one  of  Solomon's  ;  a  tiieoreni, 
like  one  of  Pjuclid's;  an  axiom,  like  one  of  Newton's?  Does  he  not  rather 
read  the  whole  of  it  together,  and  view  every  sentence  in  it  in   the  light  of 


PREFACE.  XXXI 

the  whole,  and  with  a  reference  to  the  main  desif^n  ?  Most  certainly  he  does. 
.Ml  that  is  contended  for  in  these  remarks,  is,  that  the  same  common  sense 
•ihould  DC  applied  to  the  apostolic  epistles,  which  we  apply  to  all  other  epis- 
tolary tH)!umunications. 

VVe  have  said,  that  the  above-mentioned  diflSculties  are  not  insurmount 
able  ;  and  in  proof  that  they  are  not,  and  that  we  may  place  ourselves  in  the 
eircumstauces  of  those  addressed  in  the  epistles,  with  more  ease  than  at  fiisi 
fight  appears,  wo  would  call  the  reader's  attention  to  the  documents  which 
the  Now  'lostament  itself  furnishes,  to  aid  us  in  an  eifort  of  so  much  im 
Dortance. 

In  the  faist  place,  then,  the  historical  and  epistolary  books  of  the  New 
Covenant  attord  us  the  necessary  documents  to  place  ourselves  in  the  eircuui- 
stances  of  the  persons  addressed,  in  all  those  points  essential  to  an  accurate 
apprehension  of  what  is  written  to  them.  It  presupposes,  that  the  reader  i.« 
in  possession  of  the  ancient  oracles;  or  that  he  has,  or  may  have  the  inform- 
ation contained  in  them.  As  much  is  recorded  of  the  peculiar  character  and 
views  01  the  Jews  and  Gentiles,  in  the  apostolic  age,  of  the  sects  and  parties 
of  boin  people,  as  is  necessary  to  understand  the  allusions  to  them  in  these 
writings  ;  and  in  proportion  to  the  important  bearings  that  any  historic  facts 
have  upon  the  apostolic  epistles,  is  the  amount  of  information  afforded.  For 
example — there  is  no  historic  fact  which  explains  so  much  of  Paul's  epistles, 
as  the  opposition  which  the  Jewish  brethren  made  to  the  reception  of  the 
Gentile  converts  into  the  Christian  congregations,  on  the  same  footing  with 
themselves;  and  there  is  no  historic  fact  in  the  history  of  the  lives  and  labors 
of  the  Apostles,  so  frequently  and  fully  presented  to  the  view  of  the  reader, 
as  this  one. 

Indeed,  the  number  of  facts  necessary  to  be  known,  in  order  to  our  asso- 
ciating around  ourselves  the  circumstances  of  those  addressed,  in  most  of  the 
apostolic  epistles,  is  by  no  means  great.  It  is  rather  the  Imporlance  than  the 
numlirr  of  them,  which  illustrates  these  writings.  A  few  facts  belonging  to 
the  apostolic  commission,  explain  a  large  proportion  of  the  writings  of  the 
Apostles.  For  instance,  they  were  to  announce  and  proclaim  to  Pharisees. 
Sadducees,  Samaritans,  and  men  of  all  nations,  that  JESUS  THE  NAZ.\- 
RENE  WAS  THE  SON  OF  GOD,  AND  THE  SAVIOUR  OF  MEN.  When 
this  was  done,  and  some  of  all  these  people  were  persuaded  of  the  truth  of 
this  proposition,  the  next  work  of  the  Apostles  was,  to  associate  them  in  one 
religious  community,  by  opening  to  their  apprehension  the  import  and  design 
of  the  facts  which  they  already  believed.  In  making  one  new  religious  body, 
or  association  of  persons,  whose  former  views,  prejudices,  partialities,  and  an- 
tipathies, were  so  discordant,  lay  the  chief  difficulty,  and  constituted  the  most 
arduous  part  of  the  a])ostolic  labors.  The  Jew,  with  great  reluctance,  aban- 
doned his  prejudices  against  the  Gentile;  and  the  (Jentilo,  with  no  less  diffi- 
culty, was  reconciled  to  the  Jew.  The  Jew  conceited  that  it  would  bo  an  im- 
provement upon  the  Christian  religion,  to  incorporate  with  it  a  few  of  the 
essentials  of  Judaism ;  and  the  Gentile  fancied,  that  some  of  his  former 
much-loved  philosophy,  wcjuld  be  a  great  acquisition  to  a  Christian  congre- 
gation. The  Infidel,  or  unbelieving  Jews,  attacked  their  brethren,  who  asso- 
ciated with  the  Apostles — first  by  arguments,  and  lastly  by  political  power; 
and  the  (iuntile  philosophers  and  magistrates  alternately  ridiculed  and  perse- 
cuted such  of  their  brethren  as  united  with  this  sect,  everywhere  spoken 
against.  The  Apostles  labored  to  keep  the  doctrine  of  the  Messiah  pure 
fr  )m  any  mixture  with  Judaism  and  Gentile  philoso|diy,  and  to  fortify  the 
minds  of  the  disciples  with  arguments,  to  maintain  their  controversy  agai?ist 
their  opponents,  and  with  patience  and  resolution  to  persevere  amidst  all  suf- 
ferings and  persecutions.  Now  these  few  facts,  so  frequently  and  fully  stated 
in  these  writings,  go  a  great  way  in  explaining  some  entire  epistles,  and  many 
passages  in  others. 

Kut  in  a  preface  to  one  of  the  cpistlcs,  we  can   illustrate  and   apjily  these 


SZXU  PREFACE. 


principles  to  much  better  advantage,  than  in  such  general  remarks ;  and,  for 
this  purpose,  we  shall  present  the  reader  with  a  short  preface  to  the  epistle 
to  the  Romans,  which  has  generally  (both  by  the  ancients  and  moderns)  been 
considered  the  most  obscure  and  difficult  of  all  the  epistles. 


PREFACE  TO  THE  EPISTLE  TO  THE  ROMANS. 

As  this  epistle,  when  understood,  is  a  sort  of  key  to  the  greater  number 
of  Paul's  letters,  much  depends  on  forming  clear  and  comprehensive  views 
of  its  impurt.  As  far  as  our  limited  means  of  furnishing  such  preparatory 
information  as  may  assist  the  reader  in  examining  it  for  himself  will  permit, 
we  shall  contribute  our  mite.  In  the  first  place,  we  request  the  reader's  as- 
tention  to  a  few  facts  of  great  importance  in  tlie  investigation  of  this  epistle  : 
and,  indeed,  of  all  Paul's  epistles. 

I.  The  main  question  discussed  in  the  narratives  of  Matthew,  Mark, 
Luke,  and  John  ;  or  the  grand  topic  of  debate,  from  the  time  John  the  Im- 
merser  appeared  in  the  wilderness  of  Judea,  till  the  resurrection  of  Jesus, 
was — Wlietlier  Jesus  tlie  Nazarrnc  was  the  Messiah?  The  Jews  on  the  one 
part,  and  the  Saviour  and  his  Apostles  on  the  other,  were  the  only  persons 
engaged  in  the  controversy — the  principal  parties  in  this  discussion.  Hence, 
it  was  altogether  confined  to  the  Jews.  Indeed,  they  only  had  the  means  of 
determining  this  point,  as  they  were  in  possession  of  the  oracles  which  ibre- 
told  his  coming,  identified  his  person,  and  attested  his  pretensions. 

II.  The  grand  topic  of  debate,  from  the  resurrection  of  Jesus  till  the 
calling  _pf  the  trcntiles,  an  interval  of  several  years,  was — Whether  Jesiis,  whn 
was  enictfied,  had  ae.tually  arisen  from  the  grace,  and  ascended  into  heaven  ? 
This,  though  diiferent  ir  form,  was,  in  effect,  the  same  as  the  preceding.  It 
was  difl'ereutly  proposed  and  argued,  though  tending  to  establish  the  same 
grand  point.  The  Jews  in  Judea,  the  Samaritans,  and  the  Jews  in  all  the 
synagogues  among  the  Gentiles,  whither  the  Apostles  went,  were  the  only 
persons  who  took  an  active  part  in  this  controversy. 

III.  Aiter  the  calling  of  the  Gentiies,  and  the  number  of  disciples  among 
the  Jews  had  greatly  augmented,  a  new  question  aro.se,  which,  among  the 
converts  generally,  and  cs])ecially  among  those  of  the  Jews,  occupied  a«  con- 
spicuous a  place  as  the  first  ([uesrion  did  among  the  Jews  in  Judea.  This 
question  is  as  prominent  in  many  of  Paul's  epistles,  as  the  former  is  in  the 
historic  books  oi'  this  voluuiC.  It  is  this — Whether  tite  Gentile  eonverts  had 
a  right  to  he  considered  tlie  people  of  God,  equally  as  the  Jewish  believers;  or, 
lohether  they  should  be  received  in,  tlie  Christian  congregations  of  believing 
Jews,  without  submitting  to  any  of  tlie  Jewish  pyeculiarities,  on  the  same  footing 
with  the  circumcised  and  literal  descendants  of  Abraham. 

IV.  Many  questions  grew  out  of  this  one,  which,  for  a  long  time,  occu- 
pied the  attention  of  the  Christian  communities  throughout  the  world,  and 
called  for  the  attention  of  the  Apostles.  But  as  Paul  was  the  Apostle  to  the 
Gentiles,  he  was  obliged  to  take  a  more  active  part  in  these  discussions,  and 
thus  we  always  find  him  the  bold  and  able  advocate  of  their  rights,  however 
or  by  whomsoever  assailed.  To  this  question,  we  are,  doubtless,  indebted  for 
much  of  the  information  which  this  Apostle  has  given  us,  as  it  was  the  ocr.a 
sion  of  so  much  being  written  on  many  topics  connected  with  it,  such  as — 

1st.  The  genius  and  design  of  circumcision.  2d.  The  promises  made  to 
Abraham.  3d.  The  nature  and  design  of  the  law  of  Moses,  or  Old  Cove 
nant.  4th.  The  righteousness  of  the  Law,  and  the  righteousness  of  Faitii  ; 
or,  justification  by  works,  and  justifi(^ation  by  grace.  5lh.  The  Jewish  priest- 
hood and  sacrifices.  6th.  The  sacrifice  of  Clirist.  7tli.  The  grace  of  God, 
or  the  divine  philanthropy.  8th.  The  election  and  calling  of  the  Jews.  9th. 
The  nature,  design,  and  glory  of  the  Christian  constitution  and  assembly. 


PREFACE.  ZZXlll 

and  many  other  topics  subordinate  to,  and  illustrative  of,  the  one  grand  ques- 
tion concerning  the  reception  of  the  Gentiles. 

To  simplify  still  farther,  and  to  comprehend  under  a  few  heads  the  whole 
apostolic  writings;  it  may  be  said,  tiiat  there  are  three  gospels  with  their  cir- 
cumstances, which  engross  the  wiiole  volume. 

The  first  is  "  the  glad  tidings,"  emphatically  and  supereminently  so  called, 
concerning  Jesus  of  Nazareth,  exhibited  and  proved  to  be  the  only  begotten 
Son  of  Uod,  sent  to  bless  the  people  among  wliom  he  appeared,  who  credited 
his  pretensions.  The  second  is  the  glad  tidings  of  salvation  to  the  Ge>Uik's, 
called  ''the  Gospel  of  their  Salvation."  This  exhibits  Jesus  as  the  Saviour 
of  the  world,  and  his  death  as  a  propitiation  for  the  sins  of  the  whole  T'orld. 
The  third  gospel,  is  that  developed  in  the  Revelation  of  John,  in  the  co^imon 
version,  called  "  the  everlasting  gospel"  or,  good  news  ;  that  the  long  apos- 
tasy, that  the  long  dark  night  of  antichristian  superstition,  tyranny  and 
usurpation,  is  passed;  and  that  the  kingdoms  of  the  whole  world  hav^.  be- 
come the  kingdoms  and  empire  of  Jesus,  the  King  of  kings. 

The  circumstances  that  gave  rise  to  these  three  gospels,  constitui  >.  the 
shade  in  the  picture  of  God's  philanthropy.  The  development  of  the  fihar- 
acter  and  condition  of  the  human  family,  relative  to  these  three  gnsp' 's,  in 
connection  with  them,  engross  the  whole  apostolic  writings.  On  this,  a  hint 
or  two  must  suffice. 

As  to  that  which  is  by  way  of  eminence  called  "  the  Gospel  " — the  doe;en- 
erate  and  apostate  state  of  the  most  enlightened  and  favored  nation  among 
men,  the  descendants  of  the  Father  of  the  Faithful,  foru:  the  contrast ;  ind. 
as  a  foil,  set  ofl'  and  brighten  this  most  splendid  of  all  exhibitions  of  the 
mercy  of  God,  from  which  spring  all  other  good  news  to  men. 

As  to  the  second  gospel  or  good  news — the  deplorable  condition,  the  ij'no- 
rance  of  God,  and  the  nameless  vices  of  the  Gentile  world,  their  long  alien- 
ation from  (jod,  and  scandalous  idolatry,  constitute  a  theater  on  which  to  ex- 
hibit to  advantage  the  glad  tidings  of  (rod's  gracious  purposes  toward  them 
from  the  beginning,  evinced  in  sending  his  Son  to  make  a  propitiatory  sacri- 
fice for  their  sins,  and  in  calling  himself  the  God  of  the  Gentiles,  as  well  as 
of  the  Jews. 

And  as  to  the  third  gospel — the  awful  apostasy  of  the  professed  Chris- 
tian communities,  and  gross  departure  from  the  letter  and  spirit  of  the  Chris- 
tian institution  ;  their  schisms,  strifes,  and  persecutions,  wliich  this  apostasy 
ha.s  given  rise  to;  tlie  long  rejection  and  continued  infidelity  of  the  Jews, 
with  awful  grandeur  prepare  the  way  for  the  proclamation  of  the  everlasting 
g(  od  news — the  joyful  era,  when  it  shall  be  sung,  ^'Bahj/lon  the  Great  is 
fullen,  NEV'Ea  more  tii  arise!"  The  kingdoms  of  the  world  have  become  the 
kidgdoms  (if  our  Li-rd,  and  his  saints  shall  triumph  with  him  for  a  thousand 
piophelic  years  I     Those  engross  the  whole  apostolic  writings. 

The  first  of  these  three  has  been  fully  discussed  and  established,  in  tiio 
testimonies  of  the  four  Kvaiigelists.  The  second  is  recorded  in  the  book  of 
the  Acts  of  Apostles,  and  developed  in  the  epistles.  The  third,  in  some 
passages  of  the  epistles,  but  particularly  and  fully,  in  the  last  revelation  made 
to  the  Apostle  John. 

The  epistle  to  the  Romans  is  altogether  devoted  to  the  second — and  was 
written  with  a  design  to  prove  that  the  believing  Gentiles  are,  equally  with 
the  Jews,  entitled  to  all  the  rights  and  immunities  of  citizenship,  in  the 
itingdom  of  God's  own  Son. 

This  brings  us  to  the  epistle  to  the  Romans  ;  in  reference  to  which,  let  it 
be  remembered,  that,  although  the  term  Roman,  in  its  most  restricted  sense, 
denoted  a  Pagan  citizen  of  Rome  ;  yet,  both  Jews  and  proselytes  who  lived 
there,  wore  called  Romans,  as  well  as  the  Pagan  citizens  of  Rome.  Hence, 
Iiuke  informs  us,  that  Roman  sojourners,  both  Jews  and  proselytes,  heard 
P«ter  announce  the  glad  tidings  on  Pentecost  in  Jerusalem.     Hence,  we  may 


XX  XIV  PREFACE. 

conclude,  that  a  congregation  in  Rome  was  formed,  soon  after  the  return  of 
the  Roman  Jews  from  Jerusalem.  Though  the  congregation  in  Rome  was  at 
first  composed  exclusively  of  Jewish  disciples ;  after  the  calling  of  the  Gen- 
tiles, and  especiallj  at  the  time  when  Paul  wrote  this  letter,  it  was  composed 
of  Jews  and  Gentiles. 

Without  going  into  a  long  detail  cf  particular  proofs  to  come  at  the  de- 
iiffn  of  the  Apostle,  in  writing  this  letter  ;  we  may  readiiy  gather  from  the 
epistle  itself,  that  the  Jewish  and  Gentile  disciples  in  this  congregation,  were 
not  perfectly  reconciled,  on  account  of  certain  questions  and  debates,  involv- 
ing the  Jewish  peculiarity  ;  that  the  great  question  between  the  Jews  and 
Gentiles  was  not  decided  in  this  congregation,  though  so  eminent  in  the  Chris- 
tian faith ;  that  Paul  wrote  with  f>  reference  to  the  actual  condition  and  cir- 
cumstances of  this  people,  according  to  the  best  information  he  had  respect- 
ing them,  not  having  been  himself  at  Rome.  As  this  congregation  was  placed 
in  so  conspicuous  a  place,  and  was  known  to  the  whole  Christian  communities 
throughout  the  Roman  empire,  the  settling  of  this  question  in  Rome  was  a 
great  object;  and  as  the  Apostle,  though  anxious  to  visit,  the  city,  had  been 
prevented  for  a  long  time,  he  conceived  the  noble  design  of  settling  the  dif- 
ficulties between  the  Jewish  and  Gentile  brethren  in  this  city,  by  a  long  and 
argumentative  epistle,  embraciag  all  the  points  of  chief  difficulty  between  the 
Jews  and  Gentiles  in  Rome,  and  elsewhere.  Such  was  the  design  of  writing 
this  letter,  as  the  circumstances  and  allusions  found  in  it,  and  all  evidences, 
internal  and  external,  evince. 

Having  formed  such  a  design,  the  Apostle  was  at  no  loss  how  to  execute 
it.  He  was  well  skilled  in  all  the  questions  and  customs,  and  expert  in  all 
the  arguments  of  the  Jews,  in  the  support  of  their  peculiarity.  He  knew  all 
that  a  Judaizer  or  an  infidel  Jew  could  say,  in  support  of  his  favorite  theme. 
Besides,  as  the  Judaizer,  who  aimed  at  bringing  the  Gentiles  under  the  law, 
argued  from  the  same  topics  that  the  infidel  Jew  handled,  to  show  the  supe- 
riority of  the  Jew's  religion,  and  to  oppose  the  Christian,  the  Apostle  so  ar- 
ranges his  arguments  as  to  silenco  both.  He  was  well  awaro  that  this  letter 
would  soon  become  public  property,  and  that  it  would  be  read  by  all  parties, 
as  well  as  by  the  brethren  to  whom  it  was  addressed;  for  all  would  be  anx- 
ious to  know  what  "the  apostate  Jew,"  as  some  called  him,  or  the  great 
"Apostle  to  the  Gentiles,"  had  to  say  with  reference  to  these  questions.  He 
writes  with  all  these  things  before  his  mind. 

It  is  worthy  of  notice,  that  the  Apostle  does  not  attempt  to  settle  such 
questions  merely,  or,  indeed,  at  all,  by  his  apostolic  authority.  Though  his 
decision,  without  assigning  a  single  reason  for  it,  would  be  final  amongst  all 
Christians  who  recognized  him  as  an  Apostle ;  yet  he  does  not  attempt  to 
settle  the  point  in  this  way.  He  appears  as  a  logician,  and  meets  opposition, 
not  by  a  decree,  but  by  argument.  In  this  way,  he  enlightens  and  confirms 
the  Christians  in  the  faith,  and  qualifies  them  to  convince  and  silence  those 
who  would  not  receive  the  decree  of  an  Apostle,  as  that  from  which  there  is 
no  appeal. 

Now,  placing  before  our  eyes  the  congregation  of  Christians  in  the  great 
city  of  Rome,  the  mistress  of  the  world,  A.  D.,  57  ;  every  day  visited  by  trav 
eliiig  Christians,  both  Jews  and  Gentiles,  from  all  nations  ;  considering  the 
notoriety  of  this  congregation,  having  the  eyes  of  the  philosophers,  priests, 
and  illustrious  men  of  Rome  fixed  upon  it;  bringing  near  to  ourselves  the 
prejudices  of  Jews  and  Gentiles  against  each  other  in  former  times,  and  the 
liigh  conceptions  of  the  former,  as  being  the  only  people,  righteous,  elected, 
approved,  and  beloved  of  (jrod  ;  remembering,  too,  their  contempt  of  the  Gen- 
tiles, rulers  and  ruled;  their  keen  sensibility  on  every  topic  affecting  theii 
national  honor  ;  at  the  same  time,  fixing  our  eyes  upon  the  author  of  this 
letter,  his  deep  knowledge  of  the  human  heart,  his  profound  acquaintance 
with  the  Jews'  religion,  and  with  the  character  and  feelings  of  his  country- 
men; his  great  abilities  as  a  logician  ;  his  divine  skill  in  the  Christian  reli- 


PREFACE.  XXX^ 

gion  ;  his  tenderness  toward  his  brethren  of  the  Jews;  his  zeal  for  their  con 
version — keeping;  all  these  things  in  remembrance,  and  above  all,  his  desir/n  in 
writing  this  letter,  let  us  attempt  an  analysis  of  the  argumentative  part  of  it: 

1st.  After  his  introduction  and  usual  salutation,  he  gives  an  exact  exhibi- 
tion of  the  religious  and  moral  character  of  the  Gentile  world. 

2d.  He  delineates  the  religious  and  moral  character  of  the  Jewish  people. 

His  design  in  this  part  of  the  epistle  is  to  prove,  that  the  mass  of  the  Jews 
«nd  Gentiles  were  equally  vile  and  obnoxious  to  divine  vengeance  ;  that  neither 
of  them  could  eiuistituto  any  claim  on  the  righteousness  of  God  ;  that  they 
were  e((ually  destitute  of  national  righteousness,  and  of  every  plea  founded 
upon  their  own  character  or  works.  He  also  shows,  that  individuals  amongst 
Jews  and  Gentiles,  who  acted  in  conformity  to  their  means  of  knowing  the 
character  and  will  of  God,  were  also  equal  in  the  divine  estimation.  In  a  word, 
he  proves  the  Gentiles  and  Jews,  whether  considered  nationally  or  individually, 
as  "without  any  difference,"  respecting  the  great  question  which  he  discusses. 
He  proves  them  ''all  under  sin"  and  that  God  is  equally  "the  God  of  the 
Gentiles  and  of  the  Jews." 

3d.  He,  in  the  next  place,  exhibits  "the  righteousness  offaitli,"  as  equally 
accessible  to  them  both,  as  bearing  the  same  aspect  to  thciu  nationally  and  in- 
dividually. In  establishing  this  point,  the  difficulties  existing  between  Jews 
and  Gentiles,  converted  to  Christianity,  are  decided.  For,  let  it  be  admitted, 
that  the  Jews  and  Gentiles,  before  converted  to  Christianity,  were  without  dif- 
ference ;  that  when  converted  to  Christianity,  they  were  without  difference  as 
respected  the  righteousness  of  faith ;  and  the  consequence  would  be,  that  they 
should,  without  difference,  be  admitted  into  the  Christian  communities.  This 
is  the  scope,  design,  and  termination  of  the  argumentative  part  of  this  letter, 
which  closes  with  the  end  of  the  eleventh  chapter. 

But  the  Jews  had  many  objections  to  make  to  the  positions,  which  the 
Apostle  lays  down  ;  and  in  exhibiting  their  objections,  they  argued  from  vari- 
ous topics,  which  the  Apostle  was  obliged  to  discuss,  before  he  could  triumph- 
antly establish  his  positions.  The  principal  topics  were — Circumcision,  the 
Covenant  with  Abraham,  the  Promise  of  Canaan,  the  Law  of  Sinai,  the  Elec- 
tion and  calling  of  the  nation  as  the  covenaiited  people  of  God.  These  embrace 
the  chief  topics  (jf  argument,  and  these  Paul  must  meet  and  repel,  before  he 
can  carry  his  point  argumeutatively. 

In  the  third  chapter  he  meets  the  first  objection.  He  introduces  (he  Jew, 
saying,  "  What  profit  is  there  in  circumcision  upon  this  hypothesis  f  This  objec- 
tion he  meets,  and  while  he  acknowledges  that  it  was  an  advantage  to  the  Jew 
in  several  respects,  he  shows  it  avails  nothing  against  the  question  he  discusses. 
That  circumcision  made  no  man  righteous,  ho  fully  proves  ;  for,  in  this  respect, 
the  uncircumeised  was  as  acceptable  to  God  as  the  circumcised,  and  in  some 
respects  the  Gentile  condemned  the  Jew.  After  meeting  a  numi)er  of  subor- 
dinate objections,  growing  out  of  this  one,  and  fully  proving  from  David's 
own  words,  that  the  Jews  were  no  better  than  the  Gentiles  ;  in  the  fourth 
chapter  he  meets  the  second  grand  objection,  viz  :  What  do  we,  on  this  hypoth- 
esis, say  that  Abraham,  the  father  of  the  Jews,  obtained  from  the  covenants  of' 
promise,  and  the  works  enjoined  upon  him?  He  shows  that  neither  his  cir- 
cumcision, nor  any  work  proceeding  from  that  covenant,  was  accounted  to  him 
for  righteousness;  but  that  his  fiD'h,  which  ho  had  as  a  Gentile,  or  '^before 
he  was  circumcised,"  was  "accounted  to  him  for  righteousness;"  and  that  liis 
bcconnng  the  heir  of  a  world,  or  of  the  promises  made  to  him,  arose  not  from 
any  of  the  Jews'  peculiarities.  And  while  meeting  their  objections  on  tiii.s 
topic,  he  introduces  those  drawn  from  the  hno,  and  shows  most  explicitly,  thai 
neither  righteousness  nor  the  inheritance  of  Canaan,  was  derived  through  tiie 
law — that  Abraham  was  righteous,  or  had  that  righteousness  in  which  tiie 
Gentiles  arc  now  accepted,  and  was  secured  of  Canaan  for  his  seed,  without 
respect  to  law  :  for  God  gave  Canaan  to  him  and  his  seed  by  a  promise,  cen- 
turie-"  ^'fforo  the  law  was  proniulgcd.      And  thus  he  makes  the  covenant  with 


XXX  VI  PREPACK. 

Abraham  an  7,-gument  in  favor  of  his  design,  proving  from  it,  that  the  (Jbl- 
tiles  were  embraced  as  his  seed.  And  here  let  it  be  noted,  that  the  justifi- 
cation by  works,  and  that  by  faith,  of  which  Paul  speaks,  and  of  which 
our  systems  speak,  are  quite  different  things.  To  quote  his  words,  and 
apply  them  to  our  questions  about  faith  and  works,  is  illogical,  inconclusive, 
and  absurd. 

In  proof  that  the  Gentiles  were  included  in  the  promises  made  to  Abra- 
ham, and  actually  participated  in  his  faith,  in  the  beginning  of  the  fifth  chap- 
ter, he  introduces  their  "experience,"  and  identifies  himself  with  them. 
After  detailing  these,  and  showing  that  Jesus  died  fcr  them,  as  well  as  for  the 
Jews;  and  that  they,  being  reconciled  by  his  death,  would,  most  certainly,  be 
saved  through  him  ;  from  the  twelfth  verse  to  the  end  of  the  chapter,  he 
shows  the  reasonahleness  of  this  procedure.  For  although  the  Jews  might 
continue  to  cavil  about  the  covenant  of  peculiarity  with  Abraham,  he  shows 
that  the  Gentiles  were  equally  concerned  with  th^  Jews,  in  the  consequences 
of  Adam's  fall ;  and  this  section  of  the  letter  is  decisivs  proof  of  the  correct- 
ness of  his  arguments  from  the  covenant  with  Abraham.  While  on  this 
topic  he  expatiates  on  the  superabundance  of  favor  that  presents  it.self  in  the 
Divine  procedure  toward  mankind,  irrespective  of  national  peculiarity,  in  a 
most  striking  contrast  of  the  consequences  of  Adam's  disobedience,  and  the 
obedience  of  his  antitype. 

He  meets  an  objection,  in  the  sixth  chapter,  to  the  superabundance  of  this 
favor,  and  expatiates  on  it  to  the  close  ;  and,  in  the  seventh,  resumes  the  na- 
ture and  design  of  the  law,  and  bjy  placing  himself  under  it,  and  showing  in 
himself  the  legitimate  issue  of  being  under  it,  proves  its  inefificacy  to  accom- 
plish that  for  which  the  Jews  argued  it  was  designed. 

In  proving  that  the  believing  Jews  were  not  under  the  law,  he  carries  his 
arguments  so  far  as  to  lay  the  foundation  fur  the  Judaizers  to  object  that  ho 
represented  the  law  as  a  sinful  thing.  He  might  say,  "  Is  the  law  sin,  then?" 
an  apparently  natural  conclusion,  from  what  he  had  said  of  its  abrogation. 
This  he  refutes,  and  proves  it  to  be  "  holy,  just,  and  good."  Then  the  Juda- 
izer  retorts,  "  That  which  was  gnod,  then,  loas  made  death  to  thee  !"  No,  says 
Paul,  but  the  law  made  sin  death  to  me.  This  he  demonstrates  to  the  close 
of  the  chapter  ;  in  which  he  most  lucidly  represents  the  wretched  condition 
of  a  Jew,  seeking  eternal  life  by  a  law  which  made  his  sins  deserve  death, 
and  which  he  was  unable  to  obey.  Tiie  law  clearly  demonstrated  goodness, 
righteousness,  and  virtue,  but  ini])arted  no  power  to  those  under  it,  by  which 
they  could  conform  to  it. 

Thus  he  is  led,  in  the  eightli  chapter,  to  exhibit  the  privileges  of  the  be- 
lieving Jews  and  Gentiles,  as  delivered  from  the  law.  In  expatiating  on  the 
privileges  and  honors  of  these  under  the  New  Covenant,  he  represents  them 
as  tiie  adopted  sous  of  God,  as  joint  heirs  with  Christ,  He  alsi>  shows,  that 
while  they  continued  in  the  faith,  and  "jointly  suffered"  with  the  Messiah, 
they  were  considered  as  the  penple  of  God,  the  called,  elected,  justified,  and 
glorified  ones;  and  that  no  distress  nor  power  in  the  universe  could  separate 
such  joint  sufferers  from  the  love  of  God.  On  this  point  he  is  most  sublime. 
But  in  representing  the  Gentile  believers  as  the  called  according  to  God's  pur- 
pose ;  aa  the  elected,  justified,  and  glorified  members  of  his  kingdom,  he 
wounds  the  pride  of  the  infidel  and  Judaizing  Israelites,  whose  were  the 
adiiplion,  the  glory  of  being  God's  people,  the  coveiuwits,  the  law,  the  wor- 
siiip  of  God,  the  promises,  the  fathers,  the  Messiah  !  He  invades  their  pre- 
rogative. This  leads  him  to  discuss  their  right  to  be  always  exclusively  con- 
sidered the  chosen  people  of  God.  He  examines  their  arguments,  points  out 
their  mistakes,  and  repels  their  objections  with  great  ability,  tenderness,  affec- 
tion, and  zeal,  to  the  close  of  the  eleventh  chapter. 

In  the  ninth  chapter  he  meets  three  objections  to  his  leading  argument: 

1st.  That  on  the  hypothesis  of.  God's  choosing  the  Gentile  nations,  in 
Silling  them  to  be  his  people,  his  "  promises  to  Israel  (that  is,  to  the  nation) 


PREFACE.  XXXVIl 

had  fallen."     This  he  refutes  by  showing  toho  are  Israel,  in  the  .sense  of  the 
promises. 

2d.  That,  in  choosing  Jacob,  and  excluding  Esau  from  fl\e  honor  of  being 
the  progenitor  of  the  nation,  (as  Paul  represented  it,)  :ind  in  now  excluding 
Israel  and  choosing  the  Gentiles,  there  appeared  to  be  iiijus/lre  with  tJod 
I'aul,  from  the  lips  of  Jloses,  their  own  lawgiver,  demonstrates  that  there 
was  no  injustice  in  this  procedure;  that  hi.*'  humbling  the  Egyptians  and  ex- 
alting Israel,  was  an  act  of  justice  as  respected  the  Egyptians,  and  of  merci- 
ful good  pleasure  as  respected  Israel;  and  that  in  so  doing,  he  advanced  th'. 
kndwledge  of  his  character,  and  exhibited  his  glory  through  all  the  earth. 

8d.  That,  from  the  principles  which  I'aul  exhibited  as  the  basis  of  this 
procedure,  the  question  might  be  put,  "  Whi/  does  he  find  faulf,  for  who  lias 
rrsisled  his  ici/l?"  The  Apostle,  from  the  just  and  acknowledged  principle 
(if  human  action,  shov.'s  the  wickedness  of  such  a  question  ;  that  God  had 
carried,  with  much  long  suft'ering,  the  Jews,  long  since  ripe  for  destruction, 
for  the  purpose  of  making  their  example,  or  his  procedure  to  them,  of  benefit 
to  the  whole  human  race,  and  of  rendering  conspicuous  his  mercy  to  such  of 
the  nation  as  believed  in  the  Messiah,  as  also  to  the  Gentiles.  And  all  this 
he  proves  to  have  been  foretold  by  their  own  prophets. 

In  the  tenth  chapter  he  again  exhibits  the  righteousness  of  faith,  as  still 
accessible  to  both  people,  and  the  fatal  ground  of  mistake,  which  must  con- 
summate the  ruin  of  Israel ;  and  meets  other  objections  growing  out  of  the 
ancient  oracles,  which  he  applies  to  this  case.  In  the  eleventh  he  answers 
other  objections,  such  as,  "Has  God  cast  ofl"  all  his  people?"  "Have  they 
stumbled  on  purpose,  that  they  might  fall  for  ever?"  "  Were  the  natural  de- 
scendants of  Abraham  broken. oif  from  being  his  people  to  make  room  for 
the  Gentiles?"  After  removing  every  objection  to  the  calling  of  the  Gentiles 
to  be  God's  people,  "  through  the  righteousness  of  fnith,"  whether  drawn  from 
anything  in  the  past  election,  calling,  or  treatment,  of  the  Jews  ;  from  the 
promises  made  to  their  fathers,  from  their  own  prophets,  or  from  the  moral 
character  of  the  God  of  all  nations;  after  triumphantly  proving  the  positions 
with  which  he  had  set  out,  he  concludes  this  chapter  with  appropriate  admo- 
nitions to  the  Gentile  believers,  against  those  errors  which  had  been  the  ruin 
of  Israel.  He  corrects  some  mistakes,  into  which  they  might  fall,  from  what 
he  had  said  concerning  the  election  and  rejection  of  Israel.  From  this  to  the 
close  of  the  letter,  he  admonishes  and  exhorts  the  brethren  in  Rome,  both 
Jews  and  Gentiles,  to  bear  with,  and  receive  one  another,  irrespective  of  thos^ 
peculiarities  wliich  had  i'ornierly  been  ground  of  umbrage  or  alienation;  tiial 
as  Christ  had  received  them  both  to  be  his  people,  they  should  mutually  em- 
brace each  other  as  such,  and  live  devoted  to  him  who  had  called  them  to  the 
high  honors  and  privileges  whi<di  they  enjoyed. 

Such  is  the  scope,  design,  and  argument  of  this  letter.  To  go  farther  into 
an  investigation  of  it,  would  bo  to  assume  the  oihee  of  a  commentator,  which 
is  foreign  to  our  purpose.  These  very  general  hints  and  remarks  may  serve 
to  suggest  to  the  reader  a  proper  course  of  reading  and  examining  the  apos- 
tolic letters,  and  to  impress  his  mind  with  the  vast  importance  of  regarding 
the  design  of  each  letter,  and  to  guard  against  the  ruinous  course  of  making 
detached  sentences  the  theme  of  doctrinal  expositions;  and  of  "classifying 
texts  "  under  the  heads  of  scholastic  theology — a  method,  the  folly  and  per 
oicious  tendency  of  which,  no  language  can  too  strorgly  express. 


IXXTIII  PBEFAOE. 


PREFATORY  HINTS 
TO    THE    OTHER    EPISTLES. 

These  hints  do  not  constitute  anything  like  Prefaces  to  the  Epistles ;  but 
in  subordination  to  the  principles  suggested  in  the  General  Preface,  may  be 
of  seme  use  to  the  studious  reader  of  this  volume. 

PAUL'S  TWO  LETTERS  TO  THE  CORINTHIANS. 

1.  In  Acts  xviii.  we  have  a  history  of  the  conversion  of  the  Corinthians, 
and  Paul's  residence  among  them. 

2.  It  appears  from  this  histor7,  and  from  the  first  letter,  that  the  congre- 
gation in  Corinth  was  composed  of  Jews  and  Gentiles,  and  that  the  greater 
number  were  Gentiles. 

3.  From  the  Epistle  itself  it  may  be  learned,  as  well  as  from  extrinsic 
sources  of  information,  that  the  Corinthians  paid  great  respect  to  the  wisdom 
of  the  philosophers,  and  to  the  eloquence  of  the  rhetoricians,  and  that,  in 
their  morals,  they  were  a  very  dissolute  and  licentious  people.  Such  was  the 
common  reputation  of  the  Corinthians  before  their  calling. 

4.  It  is  also  evident,  that  there  were  schisms  in  that  congregation,  occa- 
sioned by  one  or  more  factious  persons  of  Sadducean  principles,  and  admirers 
of  Pagan  philosophy,  who  attempted  to  rival  the  Apostle,  in  the  afiection  and 
veneratign  of  the  members  of  this  congi-egation. 

5.  That  these  factious  leaders  had  succeeded  in  part:  yet  still  there  re- 
mained a  number  unmoved  from  theif  attachment  to  the  Apostle,  and  confi- 
dence in  him. 

6.  That  a  letter  had  been  written  by  these  to  the  Apostle,  acquainting 
him  with  their  situation,  and  soliciting  information  from  him  on  certain 
topics. 

From  these  circumstances  of  this  congregation,  and  from  the  exhortations 
of  the  Apostle,  it  is  very  apparent,  that  his  chief  design  in  writing  the  first 
letter,  was  to  support  his  own  authority,  dignity,  and  reputation ;  to  vindicate 
himself  from  the  aspersions  and  calumnies  of  the  factious  ;  and  to  diminish 
the  credit  and  influence  of  those  aspiring  demagogues  and  leaders,  by  exhib- 
iting their  errors  and  miscarriages ;  and  thus  to  withdraw  from  them  the  re- 
spect and  admiration  of  the  party  they  had  formed.  To  these  topics  he  con- 
fines himself  to  the  end  of  the  sixth  chapter  ;  and  occasionally,  when  discuss 
ing  other  topics,  he  aims  a  blow  at  the  factionists,  to  the  close  of  ihe  letter. 

In  managing  this  controversy  he  is  very  dexterous.  He  shows  all  that 
philosophy  and  rhetoric  could  achieve,  from  a  fair  statement  of  what  they 
had  achieved  ;  and  proves,  beyond  all  doubt,  that  without  a  verbal  reveldlion 
from  God  *.he  philosopher  and  rhetorician  must  have  continued  in  the  dark, 
with  regard  to  the  knowledge  of  God.  He  takes  their  own  reproachful  terms 
uttered  against  him,  his  mission,  and  doctrine,  and  glories  in  them  ;  in  what 
they  called  the  foolishness  of  proclaiming  life  through  a  crucified  person.  In 
this  way  he  draws  off  the  afl'ections  of  the  people,  who  had  renounced  Pagan- 
ism, from  thoss  leaders  who  had  extolled  themselves,  by  exhibiting  their  at- 
tainments in  the  philosophy  of  the  Greeks. 

He  then  adverts  to  the  disorders  in  this  congregation,  which  he  imputes 
to  these  leaders,  and  shows  that  the  immoralities  in  members  of  this  commu- 
nity were,  in  a  certain  way,  chargeable  to  these  factious  j)ersons  ;  and  proves, 
beyond  all  doubt,  that  a  divided  people  are  generally  a  corrujit  i)eople ;  or,  at 
least,  tluii  vicious  practices  are  either  the  result  or  concomitants  of  schisms 
and  factiou. 


PREFACE.  ZXZIX 

The  principal  items  in  the  subsequent  part  of  the  first  letter  are  so  easilj 
distinguished,  and  so  different  from  each  other,  that,  in  the  paragraphs  in 
which  they  are  presented  in  this  version,  they  are  marked  with  sufficient 
plainness.  He  treats,  successively,  on  the  incompatibility  of  lawsuits  amongst 
Christians;  on  married  and  siii<;le  life;  on  eating  of  meats  offered  to  idols; 
on  his  call,  mission,  right,  and  authority  as  an  Apostle.  He  lays  before  them 
the  fate  of  the  fathers  of  the  nation,  who,  while  they  professed  subordination 
to,  and  were  partifii)auts  of,  the  ordinances  of  that  worship,  were  not  upright 
in  heart  before  God  ;  but,  in  fact,  rebels  against  his  authority.  He  next 
censures  their  departure  from  the  meaning  and  design  of  one  of  the  Christian 
institutes,  viz;  the  Lord's  Supper;  treats  of  spiritual  gifts,  disproves  the 
Sadducean  hypothesis,  and  removes  objections  adduced  against  the  resurrec- 
tion of  the  dead;  and  concludes  with  directions  for  collections  for  the  poor 
saints  in  Jerusalem,  with  exhortations  and  salutations. 

Having  tested  his  power  in  Corinth  by  the  first  letter,  and  hearing  of  its 
■Hiccess  from  Titus,  he  takes  courage,  writes  a  second  letter,  speaks  more 
tioldly  of  himself,  and  deals  more  severely  and  sharply  with  his  opponents, 
[ii  this  he  aims  at  the  extermination  of  the  faction,  which  he  had  attacked 
and  weakened  in  his  first  letter.  He  makes  good  all  his  claims  to  the  re- 
sjicct,  veneration,  and  submission  of  the  Corinthians;  strips  his  antagonists 
of  every  pretext ;  and,  by  the  most  pathetic  recital  of  his  own  history,  and 
exhortations  to  unity  and  peace,  closes  his  communications  to  this  large  and 
eminent  congregation. 

GALATIANS. 

The  design  of  this  letter  is  pretty  similar  to  that  of  the  epistle  to  the 
Romans;  but  directed  more  to  a  certain  class  of  Judaizers,  who  aimed  at 
bringing  the  congregations  in  Galatia  under  the  law.  It  is  not  so  compre- 
hensive as  the  letter  to  the  Romans  ;  but  much  fuller  on  one  or  two  topics 
engrossed  in  that  epistle.  Having  been  the  founder  of  these  congregations 
in  Galatia,  he  adopts  a  style  quite  different  from  that  used  in  the  epistle  to 
the  Romans,  and  speaks  more  in  the  style  of  a  teacher  to  his  own  pupils. 
The  gifts  which  the  Holy  Spirit  conferred  by  his  hands,  the  covenant  with 
Abraham,  the  law  at  Sinai,  the  promise  of  Canaan,  are  the  principal  topics 
from  which  the  Apostle  Paul  argues  in  this  letter. 

EPHESIANS. 

1.  The  account  of  the  conversion  and  gathering  of  this  congregation  is 
recorded  Acts  19th  and  20th  chapters. 

2.  Paul  was  a  prisoner  in  Rome  when  he  wrote  this  letter,  and  those  to 
the  Colossians  and  Pliilippiaus.  He  was  imprisoned  because  of  the  truths  ho 
taught  concerning  tiie  calling  (jf  the  Gentiles,  the  abrogation  of  the  Jewish 
constitution  and  law,  or  the  development  of  tiiat  secret  which  was,  in  an  es- 
pecial manner,  intrusted  to  him,  as  the  Apostle  to  the  Gentiles;  which  is 
summarily  comprehended  in  one  sentence,  viz;  Ciirist  to  the  Gentiles,  or  pro- 
claimed among  tiiciii,  the  hoi'k  ov  olory. 

3.  In  this  letter  he  ratiicr  declares  this  grand  secret,  tiiaii  attempts  the 
proof  of  it;  and,  in  thanksgivings  and  prayers  to  God,  extols  the  wisdom  and 
goodness  exhibited  in  this  procedure. 

He  is  very  sublime  in  iiis  thanksgivings  to  God  for  his  gooiiuesa  to  the 
Gentiles,  from  tiie  fact,  that  he  iiad  before  the  law,  (yea,  heforv  the  formatinn 
of  the  world,)  determined  Id  bh'ss  them  under  the  reign  of  iiis  Son,  to  call 
ihcm  to  the  honor  of  being  his  people,  to  give  them  the  privilege  of  adop- 
tion, and  to  purify  them  for  an  inheritance  in  that  world,  of  which  Can.iaii 
was  but  a  tyjie.  He  declares  that  God's  original  dt'si;';!  and  |ilaii,  was  not 
only  to  magnify  his  benevolence  and  favor,  but  also  to   .cJuce  cvcrythiii).'   in 


SI  PREFACE. 

heaven  and  earth  under  one  head — viz:  Jesus  his  8on.  Tlie  pruofs  of  the 
eternal  purpose  of  calling  the  Gentiles,  the  Apostle  lays  before  them  in  the 
statement  of  facts  : 

1.  That  the  good  tidings  of  salvation  to  the  Gentiles,  called  the  gosjiel  of 
their  salvation,  had  been  confirmed  by  his  own  sufiferings  in  proclaiming  it, 
and  by  the  miracles  which  he  wrought  in  attestation  of  it. 

2.  That  the  Gentiles,  who  believed  his  message,  were  sealed  by  the  same 
Holy  Spirit  which  was  promised  by  the  Jewish  Prophets  ;  which  was  to  them 
who  did  not  believe,  an  evidence  of  the  truth  ;  and  in  them  who  believed,  a 
jonfirmation  that  the  Gentiles  were  now  become  the  people  of  God. 

3.  That  the  former  condition  of  the  Gentile  world,  contrasted  with  the 
state,  character,  views,  and  feelings  of  those  who  had  already  believed,  was 
a  full  proof  to  them  of  the  riches  of  that  favor,  shown  to  them  through  the 
mere  good  pleasure  of  God. 

4.  From  which  he  argues  indirectly  the  abrogation  of  the  Mosaic  rites 
and  constitution,  and  then  declares  the  fact. 

5.  He  then  declares  the  noble  design  of  breaking  down  the  wall  of  sepa- 
ration to  be  God's  purpose,  for  making  of  both  people  a  new,  honorable,  and 
happy  society.  This  is  the  grand  topic  kept  continually  in  view  through  this 
epistle;  and  from  this  the  Apostle  deduces  numerous  exhortations  to  the 
Gentiles  and  Jews  to  maintain  unity  and  peace,  and  to  cultivate  that  purity 
which  comports  with  the  character  of  the  adopted  sons  of  God.  He  sums  up 
the  reasons  which  should  constrain  the  disciples  in  Ephesus  to  maintain  unity 
and  peace  :  for,  whether  Jews  or  Gentiles,  Barbarians,  Scythians,  bondmen  or 
freemen,  they  were  but  one  body  under  Christ,  the  head  ;  there  was  one  spirit 
which  animated  this  one  body,  one  hope  presented  in  the  calling  of  both  peo- 
ple, one^ Lord  of  both  people,  one  faith  which  they  mutually  entertained  and 
confessed,  one  immersion  in  which  they  mutually  put  on  Christ,  and  renounced 
every  other  leader  or  chief,  and  one  God  and  Father  of  all — Jews  and  Gen- 
tiles. Thus  the  main  design  of  this  letter  is  very  apparent,  and  it  all  admi- 
rably comports  with  it,  and  can  be  easily  understood,  when  viewed  in  this 
light;   but  on  any  other  hypothesis,  it  is  dark  and  unintelligible. 

COLOSSIANS. 

This  letter  being  written  during  the  same  imprisonment,  for  the  same 
cause,  and  shortly  after  the  preceding,  is  much  in  the  same  spirit,  style,  and 
design.  Acts  xix.  10,  uhows  how  the  gospel  spread  through  Asia.  Souie  of 
the  Jews  of  Phrygia,  in  which  the  city  of  Colusse  was,  were  present  in  Jeru- 
salem on  Pentecost.  It  is  devoted  to  the  development  of  the  same  secret,  and 
designed  to  illustrate  the  purpose  declared  in  the  preceding  epistle.  It  puts 
the  Colossians,  whether  Jews  or  Greeks,  on  their  guard  against  the  attempts 
of  the  Judaizers,  whether  attacking  them  through  the  law,  or  through  that 
philosophy  by  which  both  Jews  and  Greeks  were  so  easily  captivated:  and 
which  were  altogether  repugnant  to  the  spirit  and  design  of  the  Christian  insti- 
tution, and  incompatible  with  the  fullness  of  Christ,  and  their  completeness  in 
him. 

PHILIPPIANS. 

Acts  xvi.  affords  us  sorje  account  of  the  introduction  of  the  gospol  into 
I'hilippi.  Paul  visited  this  place  in  his  tour  through  Macedonia,  Acts  xx. 
After  subtracting  what  was  peculiar  in  the  circumstances  of  the  disciples  at 
I'hilippi,  the  scope  and  design  of  this  epistle  are  easily  seen  from  a  perusal  of  it, 
and  already  hinted  in  the  foregoing  observations  on  the  two  preceding  epistles 


PBEFACE.  Xll 


THESSAL0NIAN8. 

Luke  iDforms  us  in  the  Acts  of  Apostles,  chapter  xvii.,  of  the  introduc- 
tion of  the  good  news  of  the  Messiah  into  Thessalonica.  The  chief  topics 
introduced  in  this  letter,  show  that  its  design  was  to  animate  the  Thessalo- 
nians  with  such  considerations  as  might  induce  them  boldly  and  constantly  to 
persevere  in  the  faith,  which  they  had  received  and  confessed  amidst  much 
persecution.  Nothing  <'0uld  be  better  calculated  to  produce  such  an  eflcct. 
than  the  method  pursued  by  the  Ai)ostle.  His  exhortations  naturally  pro- 
ceed from  what  he  advances  on  the  divine  original  of  the  Christian  religion, 
which  he  demonstrates  : 

1.  From  the  many  and  great  miracles  by  which  it  was  confirmed,  chapter 
1  verse  6. 

2.  From  the  character,  behavior,  and  views  of  the  first  promulgers  of  the 
Christian  faith. 

3.  From  the  purity  of  the  doctrine  and  morality  of  the  Christian  religion. 

4.  From  the  resurrection  of  Jesus. 

From  these  topics,  and  from  the  assurance  he  gives  of  the  resurrection 
and  glorification  of  the  saints,  and  the  rewards  to  be  bestowed  by  the  Authoi 
of  the  Christian  faith,  and  Judge  of  the  world,  on  the  faithful,  at  his  com- 
ing, he  comforts  the  minds  of  the  Thessaionians,  and  exhorts  them  to  perse- 
verance. 

Either  from  the  person  who  carried  the  first  epistle,  or  from  some  other 
source,  the  Apostle  had  heard  (2  Ep.  iii.  11)  of  the  state  of  affairs  in  this 
congregation,  and  writes  to  them  a  second  letter,  predicated  upon  the  infor- 
mation he  had  received.  This  letter  is  evidently  designed  to  correct  a  mis- 
take, which  had  been  propagated  by  some  false  teachers,  and  under  pretense 
of  a  letter  from  the  Apostle  J'aul,  purporting  that  the  Apostle  expected  the 
end  of  the  world  or  the  day  of  judgment  soon  to  arrive — before  that  genera- 
tion passed  away.  In  correcting  this  mistake,  the  Apostle  delivered  some 
prophecies  to  the  Thessaionians,  respecting  events  which  must  transpire  be- 
fore the  termination  of  the  world  ;  particularly,  he  predicts  the  grand  apos- 
tasy and  defection  from  the  Christian  faith,  which  was  to  be  of  long  continu- 
ance. He  also  heard  of  some  disorders  in  this  congregation.  Some  bad 
given  up  their  calling  or  employment,  and  neglected  to  labor  for  their  own 
maintenance.  These  he  sharply  reproves,  and  exhorts  to  industry  in  their 
business.     With  these  designs,  this  letter  appears  to  have  been  written 

TIMOTHY. 

Timothy  was  left  in  Ephesus  by  the  Apostle  Paul,  for  certain  purposes, 
which  Paul  declares  in  the  commencement  of  his  first  letter  to  him;  and  now 
\\tt  writes  to  him  for  the  purpose  of  instructing  him  bow  he  should  proceed 
ill  Ephesus,  to  answer  the  design  be  had  in  leaving  him  there.  In  what  char- 
acter Timothy  was  left  in  Ephesus,  and  Titus  in  Crete,  may  be  easily  learned 
from  the  letters  inscribed  to  them.  That  they  were  to  act  as  agents  for  the 
Apostle  is  very  apparent ;  and,  that  they  were  not  ordained,  as  elders  oi 
bishops  were  usually  or<lained  in  other  congregations,  requires  no  other  evi- 
dence than  a  superficial  perusal  of  those  letters.  Timothy  and  Titus  wore  t(i 
perform  all  those  duties  which  the  Apostle  Paul  would  have  performed,  or 
was  coininissioncd  to  perform  in  his  own  person.  The  directions  to  Tiiumliy 
'.n  the  first  epistle,  are  of  a  peculiar  character,  and  suggest  much  useful  ii,- 
t'ormation  to  Christians  of  every  age  : 

1.  Timotl-.y  was  to  Imch  those  who  were  already  teachers  in  Ephesus,  not 
to  teach  differently  from  the  Apostles.  He  was  to  charge  them  to  desist 
Proin   teaching  some  things  which   they  were  teaching  and  countenancing  iic 


xlii  PREFACE. 

this  congregation,  and  particularly  those  who  were  desiring  to  be  teacherj 
of  the  law.  ' 

2.  Timothy  was  to  carry  on  a  good  warfare  against  all  who  taught  diifer- 
ently  from  the  Apostles. 

3.  He  gives  directions  concerning  the  manner  in  which  Timothy  was  to 
have  some  part  of  the  wor.ship  and  edification  of  the  congregation  conducted. 

4.  He  instructs  him  in  the  qualifications  which  bishops  and  deacons 
should  possess. 

5.  He  forewarns  him  of  a  great  apostasy  from  the  truth,  and  character- 
izes those  who  should  take  the  le«^  in  it. 

6.  He  gives  directions  how  old  and  young  men.  old  and  young  females, 
widows  and  elders  should  be  treated  in  the  congregation,  and  by  him  :  how 
servants  and  masters  should  act  toward  each  other  ;  and  concludes  with  the 
most  solemn  injunctions  nn  Timothy,  to  keep  that  which  was  intrusted  to  him. 

In  his  second  and  last  letter  to  Timothy,  he  touches  almost  all  the  samu 
topics  ;  on  some  of  which  he  enlarges,  and  particularizes  some  things  to  which 
Timothy  was  to  attend;  but  the  leading  design  of  both  letters  is  the  same. 

TITUS. 

Titus  being  left  by  Paul  in  Crete,  for  the  same  purpose  that  Timothy  was 
left  in  Ephesus,  we  might  naturally  expect,  that  the  design  of  this  epistle  ia 
similar  to  that  of  those  to  Timothy  ;  and  that  the  contents  of  this  lettei 
would  much  resemble  those  of  the  former  two.  The  character  of  Titus  and 
that  of  the  Cretans,  with  the  circumstances  of  both,  would,  on  this  principle, 
constitute  the  whole  or  chief  difi'erence  between  them  ;  a:A  such,  in  fact,  ia 
the  letter  lo  Tituw.  When  we  take  into  view  the  distinguishing  features  of 
the  character  of  Timothy  and  Titus,  the  Ephesians  and  Cretans,  we  have  in 
one  view  the  whole  difl'ereuce  between  the  letters.  It  is  remarkable,  from  all 
these  epistles,  how  busy  the  Judaizers  were  in  preaching  the  law  of  Moses, 
and  how  similar  their  course  of  procedure;  and  how  constant  this  Apostle 
was  in  opposing  them,  and  giving  directions  to  others,  in  what  manner  to  op- 
pose them  most  successfully. 

PHILEMON. 

The  letter  to  Philemon  was  evidently  designed  as  a  letter  of  introduction 
for  Onesimus  to  his  master,  and  as  a  means  of  reconciliation  between  them. 
It  is  a  beautiful  specimen  of  the  familiarity  which  exists  among  Christiana, 
without  in  the  least  impairing  the  relations  which  exist  in  civil  society. 

HEBREWS. 

This  epistle,  next  to  that  to  the  Romans,  has  been  considered  difficult  and 
abstruse.  It  is  one  unbroken  chain  of  reasoning,  from  the  first  sentence  to 
tlie  close  of  the  eleventh  chapter. 

To  find  out  the  special  design  of  this  invaluable  letter,  it  is  necessary  to 
note  down  a  few  facts  gathered  from  itself. 

1.  It  was  addressed  to  believing  Jews  or  Hebrews,  irrespective  of  any 
particular  place. 

2.  At  the  time  it  was  written,  these  Jews  were  the  objects  of  persecution 
from  the  infidel,  or  unbelieving  Jews.  This  is  evident  from  several  hints  in 
the  letter,  particularly  chapter  xii.  4,  where  the  Ap'istle,  after  having,  in  a 
previous  part  of  this  epistle,  reminded  them  of  their  former  pcr.^ecutions,  tells 
them  they  had  not  yet  resisted  unto  blood,  striving  against  the  sin  which 
easily  beset  them.  In  the  spine  chapter  ho  exhorts  them  to  patience  under 
chastisements,  and  to  follow  Christ  with  cheerfulness  and  resignation. 

3.  The  intention  of  these  persecutions,  on  the  part  of  those  who  infl'icted 


PREFACE.  xliii 

Ihcm,  was  to  cause  the  believing  Jews  to  renounce  the  Christian  profession, 
and  return  to  Judaism.  The  Jews  themselves  being  the  persecutors,  they 
could  have  no  other  object  in  view. 

From  these  facts,  the  design  of  this  latter  is  apparent.  It  was  desi'giird 
to  prevent  that  apostasy  from  the  Christian  faith  which  those  persecutors  had 
in  view.  The  infidel  Jews  designed  by  their  persecutions  to  cause  tJieir 
brethren,  who  believed  in  Jesus,  to  renounce  their  profession,  or  confession 
of  him  ar  the  Christ:  and  Paul  designed,  by  this  letter,  to  disappoint  thcni. 
To  understand  this  letter,  it  is  necessary  that  this  be  always  kept  in  niiiid. 
No  pel  son  can  be  said  fully  to  understand  ivhal  is  written  in  it,  unless  bo 
knows  tch>/  it  is  written. 

To  be  more  particular  in  illustrating  this  point,  it  must  be  noticed,  that 
the  infidel  Jews  attacked  their  brethren  who  confessed  Jesus,  in  two  way.s — 
first  by  argument,  and  then  by  force.  If  they  failed  to  convince  them  thai 
Jesus  of  Nazareth  was  an  impostor,  or  that  the  Jews'  religion  was  to  be  of 
perpetual  standing,  their  next  efiort  was  to  inflict  upon  them  corporal  suffer- 
ings, for  what  was  called  obstinacy.  To  understand  every  branch  of  the  argu- 
ment of  this  epistle,  it  is  therefore  necessary  that  we  should  know  what  the 
infidel  Jews  had  to  say,  by  way  of  argument,  in  support  of  their  views  of 
the  excellency  and  perpetuity  of  the  Jews'  religion;  for  Paul  meets  their  ob- 
jections or  arguments  in  this  letter. 

His  method  was  first  to  demonstrate,  that  their  arguments  were  inconclu- 
sive and  false :  and,  having  done  this,  to  show  that  the  terrors  with  which 
they  clothed  themselves,  to  induce  to  apostasy,  were  not  worthy  to  be  com- 
pared to  the  terrors  of  falling  into  the  hands  of  the  living  God,  should  any 
be  induced,  through  fear,  to  renounce  the  Christian  profession. 

He  thus  opposes  argument  to  argument,  and  terror  to  terror;  and  his  ar 
guments  were  just  as  far  superior  to  theirs  in  weight  and  importance,  as  the 
terrors  of  the  living  God  are  to  the  terrors  of  men. 

This  is  the  grand  key  to  the  whole  epistle.  When,  then,  we  know  what 
arguments  the  Jews  had  to  offer,  in  suj)port  of  their  darling  hypothesis,  we 
understand  iclii/  the  Apostle  says  what  he  says,  and  we  understand  the  true 
import  of  what  he  advances. 

We  shall,  therefore,  in  the  first  place,  glance  at  the  topics  from  which  the 
infidel  Jews  argued: 

1.  That  their  constitution  and  laws  were  superior  to  the  Christian,  was 
argued  from  the  fact,  that  both  were  introduced  by  the  ministry  of  heavenly 
messengers. 

2.  That  their  laws  were  faithfully  represented  by  the  writings  of  Moses, 
was  argued  from  the  fact,  that  Moses  was  a  lawgiver  of  the  utmost  dignity 
and  fidelity. 

3.  That  their  religious  rites  and  instituted  wurship  were  most  sacred,  sub- 
lime, and  unalterable,  was  argued  from  the  divine  call  and  consecration  of 
Aaron  to  be  high  Priest. 

4.  That  the  covenant  at  Sinai  embraced  the  Jews  only  as  God's  people; 
that  it  was  established  on  the  most  excellent  promises,  and  was  to  he  ever- 
lasting. 

5.  That  their  temple  and  sacrifices  were  of  divine  appointment,  and  supe- 
rior to  anything  of  tlie  kind  ever  exhibited  on  earth. 

These  items  embrace  all  the  capital  points,  which  were  advanced  in  the 
controversy,  between  the  believing  and  unbelieving  Jews.  Now  the  Apostle 
Paul,  well  versed  in  all  these  questions,  fully  meets  them,  one  by  one,  and 
carries  his  cause  triumphantly  in  every  instance.  J^et  us  now,  for  example, 
take  tl.3  first  and  observe  how  he  manages  it. 

II<3  admits  the  fact,  that  the  constitution  and  laws  of  Israel  were  intro- 
duced by  iicavenly  mes.seugers;  but  at  the  same  time  declares,  that  the  tiod 
who,  in  times  past,  spoke  to  the  fathers  of  the  nation,  had,  in  these  last  days, 
<4pokcn   by  a   Son,  of  incomparable  dignity — as  far  superior  to  the   heaven!) 


xliv  PREFACE. 

messengers,  as  his  name  was  superior  to  theirs.  He,  then,  from  their  own 
Prophets,  shows  that  this  name,  son,  had  never  been  eonf'erred  on  any  crea- 
ture, however  exalted  ;  but  that  the  name  messenger  had  been  bestowed  on 
(he  winds  and  liglitnings,  David  being  witness.  Tliey  were  stranded  here. 
They  could  give  no  instance  of  such  an  humble  appropriation  of  the  terra 
son,  as  he  had  given  of  the  word  angel  or  messenger.  Again,  he  argues  from 
the  dignity  of  place  bestowed  on  the  Son,  his  incomparable  superiority  :  "  To 
which  of  the  heavenly  messengers  did  he  say.  Sit  thou  on  my  right  hand, 
until  I  make  thy  foes  thy  footstool?"  They  were  silenced  again.  Nay,  with 
all  their  dignity  of  name  and  office,  they  were  the  ministers  or  servants  of 
this  very  Jesus,  sent  by  him  on  errands  to  the  humblest  of  his  followers. 
Thus  he  carries  the  first  point.  After  having  shown  the  superior  dignity  of 
the  Christian  institution,  from  the  very  fact  on  which  the  Jews  gloried  so 
much  ;  (and  especially  from  this  considerati(m,  that,  dignified  as  the  heavenly 
messengers  were,  God  had  not  employed  or  intrusted  them  in  introducing  the 
Christian  institution,  but  had  shown  in  the  contrast,  that  the  Christian  insti- 
tution was  just  as  far  superior  to  the  Jewish,  as  the  dignity  of  God's  own 
Son  was  to  the  dignity  of  God's  mere  servants,  though  of  heavenly  origin 
and  standing) — the  Apostle  next  delivers  to  the  Hebrews,  that  believed  him, 
certain  exhortations,  arising  from  his  own  conclusions  in  the  first  branch  of 
the  argument.  Thus  we  see  icJii/  the  Apostle  introduced  those  topics,  and  we 
understand  tvliat  he  said  upon  them. 

In  the  same  masterly  manner  he  takes  up  Moses,  Aaron,  the  tabernacle, 
covenant,  sacrifices,  and  even  their  altars  ;  and  not  only  rebuts  all  conclu- 
sions, but  gains  many  proofs  of  the  superior  and  incomparable  luster  and 
dignity  of  the  Christian  system. 

MosQS,  as  a  servant  in  another's  house ;  Christ,  as  a  son  over  his  own 
house ;  Aaron,  a  high  priest,  made  without  an  oath,  by  a  law  which  expressed 
weaknesses  and  defects,  and  limited  the  times  of  service  ;  Jesus,  of  the  order 
of  Melchisedec,  made  by  an  oath,  since  the  Levitical  order  was  introduced, 
and  consecrated  a  priest  for  ever,  by  virtue  of  the  power  of  an  endless  life; 
the  tabernacle  but  a  shadow,  and  the  sacrifices  but  a  type  of  one  real  sacri- 
fice, which  puts  an  end  to  all  sin  offerings ;  a  covenant  established  on  better 
promises,  and  of  unalterable  provisions,  and  an  altar  to  which  those  who  offi- 
ciated according  to  the  law,  had  not  access ;  and  a  rest  in  heaven  superior  to 
that  in  Canaan,  etc.,  etc.  These  are  the  points  on  which  the  Apostle  argues, 
and  by  which  he  silences  the  infidel  Jews,  and  from  which  he  encourages, 
cheers,  and  enlivens  the  persecuted  Christians. 

On  the  terrors  of  apostasy,  he  is  equally  triumphant.  Confiscation,  or  loss 
of  goods,  imprisonment,  bodily  tortures,  and  a  cruel  death,  were  the  strong 
arguments  of  the  infidel  Jews,  when  their  sophistry  failed.  But  Paul  is  be- 
fore them  here,  as  much  as  he  is  in  argument.  He  lays  before  the  Jews  the 
most  tremendous  instance  of  apostasy  which  their  history  afforded — the  peo- 
ple who  fell  in  the  wilderness,  to  whom  God  swore  that  they  should  not  enter 
in,  because  of  unbelief.  God  had  caused  glad  tidings  of  a  rest  in  Canaan  to 
be  proclaimed  to  this  people.  They  coajuieuced  their  pilgrimage  thitherward. 
They  were  immersed  into  Moses  in  the  cloud  and  iu  the  sea;  they  eat  the 
manna,  and  drank  the  water  which  prefigured  Christ,  and  yet  cast  away  their 
confidence  in  God's  promise;  and,  although  he  had  dowe  so  much  for  them, 
in  his  wrath  he  swore  that  into  Canaan  they  should  not  go. 

Again,  he  shows,  that  it  is  impossible  to  renew  again  by  a  reformation, 
those  who  apostatized  from  the  Christian  profession,  by  any  arguments  which 
the  religion  had  to  oft'er  :  for  if,  after  having  heard  them  all,  and  partaken  of 
them,  thi;y  should,  from  cowardice,  deny  and  renounce  their  confidence  iu  the 
promises  of  God,  when  thus^  fallen  awaij,  there  was  no  new  topic  which  could 
be  prescnled  to  take  hold  of  their  minds — that  if  they  willfully  apostatized, 
after  they  1  ad  received  the  knowledge  of  the  Christian  faith,  there  was  no 
gacrifice  by   vhich   to  expiate  their  guilt.     In  vain  the  Jewish  sin  offerings — 


PREFACE.  Xlv 

in  vain  all  oblations,  if  the  sacrifice  of  Christ  were  renounced.  The  sin  ol 
apostasy  was  a  sin,  inducements  to  which  were  presented  both  to  tlie  hopes 
and  fears  of  Christians.  The  virtue  of  constancy  in  the  Chri.stian  profession 
of  holding  fast  the  begun  confidence,  unshaken  to  the  end  of  life,  was  pre- 
sented to  the  Hebrews  with  stronger,  inexpressibly  stronger  appeals  than  the 
Judaizers  had  to  oft'er.  That  God  had  no  pleasure  in  them  that  apo.'^tatized  : 
that  it  was  a  fearful  thing  to  fall  into  the  hands  of  the  living  (!od;  that  the 
God  of  Christians  was  a  consuming  fire  ;  that  vengeance  belongs  to  liini — 
were  the  awful  terrors  by  which  the  Apostie  guarded  these  Christians  against 
this  sin. 

He  very  pertinently  concludes  his  argument,  by  laying  before  tliem  a 
cloud  of  witnesses  to  the  virtue  of  perseverance.  He  shows  the  reputation 
which  the  ancient  worthies  obtained,  by  holding  fast  their  persuasion  and  con- 
fidence in  the  promises  of  God  ;  and  reminds  the  Hebrews  of  their  sorrows 
and  sufferings,  of  their  conflicts  and  triuniplis  in  this  cause  ;  and  concludes 
the  whole  argument  with  an  appeal  to  the  author  and  perfeeter  of  the  Chris- 
tian faith;  who,  for  the  joy  that  was  set  before  him,  endured  the  cross,  de- 
spising the  shame,  and  who  thus  ascended  to  a  throne.  Lest  they  should  faiut 
in  tlwir  minds  amidst  persecutions,  he  reminds  them  of  him  who  endured  such 
contradiction  of  sinners  against  himself;  and  tells  them,  that  although  they 
had  suffered  much,  they  had  not  suffered  so  much  as  others,  who  had  resisted 
to  bl'^od  rather  than  cast  away  their  confidence,  which  had  great  recompense 
of  reward.  Such  is  the  design  and  scope  of  the  letter  to  the  Hebrews. 
Neither  it,  nor  the  letter  to  the  Romans,  was  written  as  a  treatise  of  divinity, 
or  as  an  abstract  of  the  Cliristian  system.  They  are  both  practical  letters  of 
instruction,  and  contaiu  the  most  sublime  views  of  God's  benevolence  toward 
sinnp's,  and  exhibit  the  strongest  inducements  to  a  willing  and  unreserved  obe- 
diepos. 

JAMES. 

James  the  Apostle  addresses  this  letter  to  the  twelve  tribes  dispersed,  to 
those  of  them  who  professed  faith  in  the  Messiah.  It  is  evident  from  the 
coQteots  of  it,  that  at  the  time  it  was  written,  the  brethren  were  sufl'ering 
pf.rsecutiun,  and  that  the  era  of  vengeance  on  the  Jewish  state  was  very  nigh. 

It  is  well  known  that  many  of  the  sect  of  the  Pharisees  believed  the  gos- 
pel, and  that  this  sect  was  peculiarly  fond  of  incorporating  some  of  their  for- 
mer ojiinions  with  the  Christian  system.  The  Pharisees  in  general,  were  fatalists. 
'I'hey  taught,  that  "  God  had,  from  all  eternity,  decreed  whatever  comes  to 
pa.ss,"  and  that  all  things  are  fixed  and  immovable.  A  modification  of  this 
doctrine  appears  to  have  been  prevalent  amongst  many  of  the  disciples  frcim 
among  the  Jews.  The  doctrine  of  fate,  as  held  by  the  Pharisees,  was  very 
troublesome  to  Christians  from  among  the  Jews;  and  it  was  to  the  infidel 
pari  of  the  nation,  in  their  various  wars,  and  in  the  siege  of  the  metropolis, 
the  pvoximate  cause  of  innumerable  calamities,  and  at  length  of  their  final 
rum.  Various  abuses  growing  out  of  this  system,  seem  to  have  been  preva- 
lent amongst  the  Jewish  bretiiren,  at  the  time  when  James  wrote:  and  with 
the  design  of  correcting  those  abuses,  and  of  exhorting  to  patience  in  their 
distress,  and  also  of  encouraging  the  faithful  with  the  hope  that  the  Jjord  wa^ 
imnvediately  coming  to  destroy  the  persecuting  ]io\ver  of  the  Jews,  Janjcs 
evnicntly  writes  this  letter.  This  design,  kej)t  in  mind,  explains  the  sct)i)c 
of  the  epistle,  and  plainly  reconciles  the  drift  of  it  with  the  doctrine  that 
Pii'il  taught,  on  that  faith  which  is  accounted  to  a  man  for  righteousness,  and 
of  ihose  works  which  prove  a  man  to  be  a  Christian,  both  to  himself  and  to 
l^is  acquaintance. 


sivi  PBEFAOE. 


PETER. 


"  It  is  well  known  that,  anciently,  in  proportion  as  the  Christians  multi- 
plied in  any  country,  their  sulTerings  became  more  general  and  severe.  In 
the  latter  part,  therefore,  of  the  first  age,  when  the  rage  of  the  Jews  and 
Gentiles  was  e.xceedingly  stimulated  by  the  prevalence  of  the  gospel,  the 
Apostles  of  Christ,  who  were  then  alive,  considered  themselves  as  especially 
called  upon  to  comfort  and  encourage  their  suffering  brethren.  With  this 
view,  the  Apostle  Peter  wrote  his  first  epistle  to  the  Christians  in  Pontus,  etc., 
wherein  he  represented  to  them  the  obligation  the  disciples  of  Christ  were 
inder  to  suffer  for  their  religion,  and  suggested  a  variety  of  motives  to  per- 
suade them  to  suffer  cheerfully." — ^Mackiiight.'^ 

JOHN. 

"  The  Apostle  John  having  lived  to  see  great  corruptions,  both  in  doc- 
trine and  practice,  introduced  into  the  church,  by  many  who  professed  them- 
selves the  di-sciples  of  Christ,  employed  the  last  year  of  his  life  in  opposing 
these  corruptions.  For  he  wrote  his  three  epistles  to  establish  the  truths 
concerning  the  person  and  offices  of  Christ,  and  to  condemn  the  errors  then 
prevailing  contrary  to  these  truths.  Also,  to  repress  the  lewd  practices,  for 
the  sake  of  which  these  errors  were  embraced.  Besides,  he  considered  that 
his  testimony  to  the  truths  concerning  the  person  and  offices  of  Christ,  to- 
gether with  his  direct  condemnation  of  the  opposite  errors,  published  to  the 
world  in  his  inspired  writings,  would  be  of  singular  use,  in  preserving  the  faith- 
ful from  being  seduced  by  the  false  teachers,  and  other  corrupters  of  Christian- 
ity, who,  in  future  ages,  might  arise  and  trouble  the  church." — [J/acfoa'^/iV.] 

JUDE. 

"  In  the  latter  part  of  the  apostolical  age,  many  false  teachers  had  arisen, 
and  were  going  about  speaking  perverse  things,  to  draw  away  the  disciples 
alter  them,  as  Paul  had  foretold  to  the  elders  in  Ephesus,  Acts  xx.  30.  [See 
pieface  to  John.]  In  drawing  disciples  after  them,  these  teachers  had  noth- 
ing in  view  but  to  increase  their  own  gains,  that  they  might  have  wherewithal 
to  spend  upon  their  lusts.  For  the  first  Christians,  having  a  great  affection 
for  their  teachers,  willingly  and  liberally  contributed  to  their  maintenance. 
The  false  teachers,  therefore,  to  draw  the  vicious  part  of  mankind  after  them, 
perverting  Paul's  doctrine  of  justification  by  faith,  without  the  works  of  the 
law,  resolved  the  whole  of  Ciiristiaaity  into  the  speculative  belief  and  out- 
ward profession  of  the  gospel.  [See  preface  to  James.]  And  having  thus 
canceled  the  obligations  of  morality,  tliey  taught  their  disciples  to  live  in  all 
manner  of  licentiousness  ;  and  at  the  same  time  flattered  them  with  the  hope 
of  the  favor  of  God,  and  of  obtaining  eternal  life. 

"One  of  the  perverse  things,  which  these  corrupt  teachers  spoke,  for  the 
purpose  of  alluring  the  wicked,  was,  that  God  is  so  good,  that  he  will  not 
punish  men  for  indulging  those  natural  appetites,  which  he  himsell'  has  im- 
planted in  their  nature  ;  nor  be  displeased  with  them  for  committing  a  few 
^ins,  which  can  do  him  no  harm,  but  which  are  necessary  to  their  present 
happiness.  Wherefore,  to  show  the  impiety  and  falsehood  of  that  doctrine, 
and  to  secure  the  disciples  from  being  seduced  by  it,  the  Apostle  Jude  wrot« 
this  epistle,  in  which,  by  facts  recorded  in  the  Jewish  Scriptures,  he  proved, 
that  as  God  had  already  punished  the  angels  who  sinned,  notwithstanding 
their  numbers,  so  he  will  at  length,  most  assuredly,  punish  all  obstinate  siu- 
aers.  in  the  severest  manner." — [jl/ac/.-H/t/A/.] 


PREFACE.  xlvii 


THE  REVELATION  MADE  TO  JOHN  THE  APOSTLE. 

"After  the  Lord  Jesus,  by  his  ruessenjier,  bad  dictated  seven  letters  to 
seven  congregations  in  Asia  Minor;  in  which  he  pointed  out  and  specified 
blemishes  in  their  conduct,  and  aberrations  f'roin  the  simplicity  of  the  gosipel, 
and  exhorted  to  reformation,  ho  proceeds  to  reveal  to  this  Apostle,  in  his  old 
age,  and  through  him  to  all  the  congregations  of  disciples,  the  destinies  of 
his  cause  in  this  world.  Under  the  most  striking  and  impressive  symbols, 
the  history  of  the  Christian  coniniunity  is  delineated.  The  triumphs  of  the 
Christian  cause  over  the  persecutions  of  Pagan  Rome;  the  apostasy  of  Chris- 
tians under  Papal  Rome;  the  rise,  progress,  and  catastrophe  of  the  son  of 
perdition  ;  the  antichristiau  system — arc  all  distinctly  narrated  in  the  sacred 
symbols  of  prophecy.  The  ultimate  downfall  of  all  opposition  ;  the  general 
lud  complete  triumphs  of  Christianity  ;  the  subjugation  of  the  kingdoms  of 
this  world  to  the  dominion  of  the  King  of  kings  ;  the  final  consummation  of 
the  present  system  of  things,  and  the  glorious  introduction  of  a  new  and 
heavenly  state  of  things — are  the  wonderful  and  sublime  topics,  which  are 
exhibited  in  this  book:  the  design  of  it  is  repeatedly  declared  in  the  book 
itself,  and  felicities  pronounced  upon  them  who  read,  study,  and  understand 
the  book.  It  was  designed  i'or  the  comfort  of  Christians,  under  all  the  dark 
and  gloomy  scenes  through  which  the  kingdom  of  Jesus  should  pass.  There 
is  a  knowledge  of  this  book  attainable  by  all  Christians,  and  a  knowledge 
which  is  not  attainable.  The  former  consists  in  general  views  of  God's  de- 
signs respecting  his  kingdom  and  glory  in  t'he  earth,  as  above  hinted  ;  and 
this  is  of  much  importance  to  all  Christians.  This,  too,  is  its  prominent  de- 
sign. The  latter  consists  in  accurate  apprehensions  of  the  import  of  the  sym- 
bols employed  in  it,  and  of  the  times,  persons,  and  places  alluded  to,  defined, 
or  portrayed  in  it.  This,  perhaps,  like  other  prophetic  writings,  was  designed 
to  be  understood  perfectly,  ow/y  when  accomplhhed.  The  chief  design  of 
this  book  is  accomplished  in  all  Christians,  who  avail  themselves  of  all  the 
means  which  the  Bible  afl'ords,  of  acquiring  that  knowledge  of  it,  which  is 
attainable  by  all. 

ARRANGEMENT  OF  THE  EPISTLES. 

The  Epistles  to  the  Thessalonians,  the  Corinthians,  that  to  the  Galatians, 
the  first  to  Timothy,  and  tliat  to  Titus,  were  written  before  the  Epistle  to  the 
Romans;  at  least  there  is  a  general  concurrence  in  this  opinion,  and  mucli 
reason  to  believe  that  it  is  a  correct  one.  In  arranging  the  E[)istlcs,  the  rule 
of  priority  seems  to  have  been,  the  importance  of  the  places  to  wiiich  they 
were  sent,  and  tiie  re]>uta(ion  of  the  writer.  Hence,  that  to  Rome,  the  uns- 
tress of  the  world,  stands  first;  Corinlh,  because  of  its  commercial  and  liter- 
ary importance,  next;  (Jalatia,  Ephesus,  Philippi,  Colosse,  and  Thcssalonica. 
follow  each  other  in  the  comparative  scale  of  their  standing.  The  same  has 
been  observed  of  the  persons,  to  whom  letters  have  been  written.  It  seems 
to  hold  good  in  the  case  of  Timothy,  Titus,  and  Philemon.  The  Epistle  to 
the  Hebrews,  because  anonymous,  and  some  time  in  dispute,  as  to  its  autlnn-, 
is  placed  last.  Some  have  imagined  a  similar  rule  to  apply  to  the  letters  of 
the  other  ApostK;.-i,  J'ames,  Peter,  and  John.  We  are  of  opinion,  tlnit  the 
order  of  these  names  is  (i.\ed,  from  the  order  in  which  Paul  mcnlions  them 
in  his  letter  to  the  (Jalatians,  in  which  place  he  seems  to  have  respect  to  their 
comparative  standing,  as  pillars  in  the  estimation  of  the  Jewish  brethren. 
Jude,  and  the  Revelation  of  John,  were  placed  last,  because  of  the  long  time 
they  were  in  dispute.  John's  Itcvelation,  however,  is  deservedly  and  appro- 
priately at  the  close  of  the  volume. 


zlviii  PREFACE. 

PREFACE 

TO    THE    THIKD    EDITION. 

Six  years  have  transpired,  since  we  published  the  first  edition  of  mis  work. 
Durinn;  this  period  we  have  been  receiving  criticisms,  suggestions,  and  qu<!- 
rios,  relative  to  further  improvements  in  the  version,  and  in  the  mode  of  ex- 
hibiting it.  We  also  solicited  and  obtained,  from  some  learned  and  piou? 
men,  their  assistance  in  perfecting  this  translation.  To  all  criticisms  and 
suggestions,  from  all  quarters,  both  from  friends  and  foes  of  the  new  version, 
we  have,  according  to  our  opportunities,  paid  a  diligent  attention  ;' and  have, 
very  carefully,  examined,  compared,  and  revised  the  whole  version. 

An  improved  version  of  both  Testaments,  in  the  current  language  of  our 
own  times,  has  long  been  a  desideratum  with  very  many  sensible,  intelligent, 
and  pious  men,  and  several  have  undertaken  it.  Few  have  been  able  to  com- 
plete an  entire  version  of  the  whole  book  ;  and  to  us  it  appeared  more  eligi- 
ble to  publish,  in  one  volume,  the  joint  labors  of  those  most  eminent  trans- 
lators, who  have  bestowed  much  labor  on  a  part  of  the  volume,  than  to  take 
the  whole  of  any  one  version,  made  by  any  one  man,  since  the  days  of  King 
James.  Of  the  translators  of  the  last  generation,  none  have  been  better  re- 
ceived than  the  authors  of  this  version — none  have  stood  higher  than  they. 

It  was  not,  however,  without  a  very  clear  and  full  conviction,  that  their 
learned  jmd  pious  labors  could  be  still  further  improved,  and  their  rules  of 
interpretation  so  carried  out,  as  to  give  a  still  better  result,  than  that  which 
tliey  achieved  in  their  first  efforts,  that  we  undertook  the  publication  of  this 
work,  in  the  form  and  manner  in  which  it  appeared,  in  the  first  edition. 
Aware,  also,  of  the  prejudice  and  scrupolosity  existing  on  the  subject  of  any 
new  version,  we  attempted  little  or  nothing  on  our  own  responsibility.  The 
emendations  substituted,  except  in  some  few  instances,  were  from  other  trans- 
lators of  note,  or  from  one  of  the  three  authors  of  the  work,  and  still  we 
gave,  in  an  appendix,  the  words  for  which  these  substitutes  were  preferred. 

The  manner  in  which  this  work  was  received  by  the  more  intelligent  pari 
of  the  community,  and  the  liberality  with  which  our  efi"orts  were  estimated, 
induced  nif  to  .nake  farther  attempts  toward  the  perfection  of  this  version  ; 
and  prevented  us  from  multiplying  editions  of  it,  till  we  had,  in  a  good  meas- 
nre,  satisfied  ourselves  on  the  questions — Whether  any  emendations  ought  to 
bo  made;  and  if  any,  to  what  extent,  and  in  what  manner?  The  present 
aition  presents  our  answers  to  these  questions,  and  shows,  that,  in  the  judg- 
ment of  some,  at  least,  the  sti/le  of  the  whole  volume,  even  of  the  historical 
bo(jks,  was  susceptible  of  some  improvement,  and  yet  not  such  as  to  change, 
materially,  the  sense  of  any  passage,  or  to  introduce  any  new  argument  in 
favor  of  any  new  or  old  doctrine,  or  agaiLSt  it. 

Some  changes  in  punctuation  may  be  said  to  have  changed  the  meaning 
'<['  some  sentences;  but  these  are  made  on  the  authtrity  of  Griesbach,  and  of 
liie  most  approved  Greek  copies;  and,  as  far  as  we  now  recollect,  affect  not 
any  sectarian  peculiarity.  For  exam])le — "Sleep  on  now,  and  take  your 
-est;"  "Set  them  to  judge  who  are  least  esteemed  in  the  church;"  when  put 
into  the  interrogative  form,  give  a  difi'eront  meaning — "Do  you  sleep  now, 
and  take  your  rest?"  "Do  you  set  them  to  judge  who  are  of  no  esteem 
(or  of  little  esteem)  in  the  congregation  ?"  But  these  alterations  affect  not 
any  distinguishing  tenet.  In  this  way,  and  as  respects  the  correction  of  nu- 
merous provincialisms,  and  the  giving  of  greater  precision  and  perspicuity  to 
many  phrares,  there  are  numerous  emendations  which  may  be  said,  in  some 


PRErAOE.  xllX 

tense,  to  change  the  meaning;  yet  not  so  as  to  affect  any  doctrine  of  the 
Christian  religion. 

M;jfktiight  presented  more  work  for  the  pen  of  a  reviser  than  Campbell: 
jinil  Diidflridge  more  than  either.  There  is  a  clumsinesa  of  expression,  acd 
H  vori)usity  peculiar  to  the  latter,  which  subjected  the  Acts  of  the  Apostles, 
and  the  Revelation  of  John  to  a  severer  retrenchment  than  any  portion  of 
the  liistorical  books. 

The  Epistles,  by  Macknight,  in  the  judgment  of  the  ablest  critics,  required 
tome  improvement,  as  there  are  several  awkward  and  rather  barbarous  phrases, 
which  seem  to  have  been  selected,  rather  because  they  differed  from  the  com- 
mon version,  than  on  account  of  their  own  intrinsic  worth.  His  punctuation, 
and  iiis  supplements  are,  in  some  instances,  fanciful ;  and  the  latitude  he  has 
given  to  some  of  the  Greek  particles,  is  not  sufficiently  warranted  by  the  au- 
thority of  lexicographers  and  grammarians. 

If  this  were  merely  our  own  opinion,  we  should  not  have  asserted  it  so 
unceremoniously  and  unequivocally.  But  it  is  the  deliberate  and  well-ma- 
tured judgment  of  many  distinguished  men;  who,  while  they  give  a  decided 
preference  to  his  version,  upon  the  whole,  regret  that  these  imperfections 
should  have  appeared  in  a  work  of  such  high  merit.  The  recent  works  of 
Dr.  Stuart  on  the  Epistles  to  the  Romans  and  the  Hebrews — works  of  much 
merit,  justify  the  efforts  we  have  made  to  remove  these  blemishes  from  Mack- 
night's  version  of  the  Epistles.  Dr.  Stuart  himself,  a  gentleman  of  very 
high  standing  in  the  literary  world,  and  for  whose  candor  and  abilities,  as  a 
critic,  we  entertain  a  very  high  opinion,  has  not,  in  our  judgment,  wholly 
escaped  the  censures,  which  he  has  very  justly  pronounced  on  others.  In- 
deed, it  is  no  easy  matter  to  avoid  the  errors  which  we  detect  and  expose  in 
iilliers;  and,  perhaps,  were  ten  thousand  times  ten  thousand  critics,  each  in 
ills  own  way,  to  review  the  same  work,  no  two  of  them  would  exactly  agree 
in  all  their  censures  and  commendations;  nor  in  always  adhering  to  the  same 
rules  which  they  prescribe  to  others.  We  have  followed,  to  the  utmost  of 
our  ability  and  candor,  the  rules  of  criticism  and  interpretation  laid  down  by 
the  masters  of  criticism,  and  the  most  distinguished  translators. 

Our  qualifications  for  such  a  work,  are,  that  we  have  their  labors  before 
us — an  ordinary  knowledge  of  the  languages — access  to  the  most  recent  im- 
prmeiiients — an  acquaintance  and  correspondence  with  men  of  reputation — a 
small  degree  of  mental  independence — a  little  common  sense — and  some  ven- 
eration for  the  oracles  of  God.  We  stand  on  the  shoulders  of  giants,  and, 
I  hough  of  less  stature,  we  can  see  as  far  as  they;  or,  like  the  wren  on  the 
back  of  the  eagle,  we  have  as  large  a  horizon  as  the  eagle,  which  has  carried 
us  above  the  clouds. 

The  improvements  and  emendations  (for  such  we  dare  to  call  them)  at- 
tempted in  this  volume,  are  such  as,  on  comparison  with  the  common  version, 
and  with  the  first  and  second  editions  of  this  work,  will,  most  of  them,  speak 
for  themselves,  to  all  persons  of  discernment;  and  all  of  them,  we  think,  to 
those  much  acquainted  with  the  original  language,  and  other  translations. 
When  any  amendment  or  alteration  is  substituted,  such  as  might  be  supposed 
lo  rc(|uiro  a  note,  we  have  supplied  it  either  in  the  Tables,  or  in  some  part  of 
the  Ajipendix,  with  a  marginal  reference.  But  to  write  notes  on  all  the  ver- 
bal alterations,  and  to  give  reasons  for  every  monosyllable  and  transpo.sitiou 
of  words,  would  swell  the  book  to  a  size  rather  cumhei'some  and  expensive, 
than  priifltable  to  the  reader.  Besides,  the  reader,  by  his  own  comparison 
and  reflection,  must  finally  judge  for  himself,  whether  in  the  spirit  of  the 
writer,  and  in  accordance  with  the  drift  of  the  context,  the  reading  is  to  be 
prelbrred  to  that  for  which  it  is  offered. 

While  the  reader  is  not  confined  by  any  earthly  authority  to  any  one  ver- 
sion, and  loft  to  iiis  own  choice  which  to  prefer  for  his  daily  companion,  it  is 
iiltogether  out  of  the  question  for  any  person,  or  persons,  to  impose  upon  his 
4 


1  PREFACE. 

credulity,  unless  he  willingly  give  up  himself,  his  understanding,  and  consciencu 
into  the  hand  of  some  master.  The  present  edition  was  undertaken  wholly 
with  a  reference  to  the  edification  of  those  who  are  desirous  to  understand  the 
revelations  which  God,  in  his  great  mercy,  has  vouchsafed  to  a  benighted  world. 
No  attempt  is  made  to  lord  over  the  faith  or  conscience  of  any  person.  We 
call  upon  all  to  judge  for  themselves,  and  to  compare  and  examine  before 
they  decide.  Having,  as  far  as  within  our  power,  contributed  to  the  increase 
of  scripture  knowledge,  so  much  wanted  in  this  age  ;  and  having  faithfully 
obeyed  the  dictates  of  our  conscience,  in  this  undertaking,  we  can,  with  an 
humble  reliance  on  the  truth  and  faithfulness  of  God,  submit  this  work  to 
his  people,  and  those  who  wish  to  know  what  the  will  of  Jesus  Christ  is,  and 
await  the  day  when  every  man's  work  shall  undergo  the  revision  and  judg- 
ment of  him  who  judges  without  partiality,  and  will  render  to  all  according 
(0  their  works. 

A.  CAMPBELL. 
Bethany,  Va.,  Octobei  10,  1832. 


PREFACE  TO  THE 

APPEN^DIX  OF  THE  THIKD  EDITION. 

All  matters  of  superior  importance,  pertaining  to  this  version,  and  some 
which  are  of  less  moment,  (only  as  affording  principles  and  rules  of  inter- 
pretation, or  a  vindication  of  them,)  are  to  be  found  in  the  appendix  to  this 
edition.  Everything  is  not  formally  defended  by  arguments,  and  the  laws  of 
criticism;  but  enough,  in  our  judgment,  to  assist  the  reader  in  examining 
and  judging  the  whole  work.  Dr.  Stuart  gives  us  a  new  version  of  the 
epistle  to  the  Romans,  on  twenty-seven  octavo  pages  ;  but  in  vindicating  and 
illustrating  this  version,  and  views  of  the  epistle,  be  bas  given  us  about  five 
hundred  and  fifty  octavo  pages.  He  has  also  given  us  a  new  version  of  the 
epistle  to  the  Hebrews,  in  twenty-four  pages,  and  added  to  it  for  the  same 
purpose,  six  hundred  and  fifty  pages  of  the  same  dimensions.  Had  we  been 
at  the  same  pains  in  justifying  our  amendments,  according  to  the  rule  of  pro- 
portion, our  appendix  would  have  contained  exactly  tweloe  thuusand  octavo 
pages.  And  who  is  prepared  for  such  a  tax?  His  works  on  the  two  epistles, 
are  sold  for  eight  dollars.  On  this  ratio,  the  whole  New  Testament  would 
cost  eighty  dollars,  (for  these  two  epistles  are  not  more  than  a  tenth  part  of 
the  whole  volume,)  and  would  require  ordinary  readers  some  eight  or  ten  years 
to  read  and  digest. 

We  have  condensed  much  information  in  the  form  of  alphabetical  tables. 
Of  these  there  are  found,  in  the  appendix  to  this  edition,  the  following: 

I. — A  table  containing  the  proper  names  which  are  found  in  the  New  Test- 
;imcnt,  etymologically  explained,  and  accented  for  pronunciation,  according 
to  the  most  approved  standards. 

II. — A  Geographical  Index. 

III. — A  table  exhibiting  the  different  views  of  eminent  writers,  on  the 
chronology  of  the  books  of  the  New  Institution. 

IV. — A  Chronological  Index,  containing  a  variety  of  events,  political  and 
religious,  connected  with  the  Christian  History,  from  the  nativity  of  Jesus  to 
the  death  of  the  Apostle  John. 

V. — A  table  of  time. 


PREFACE.  U 

VI. — A  table  of  measures  of  length. 

VII. — A  table  of  measures  of  capacity. 

VIII. — A  table  of  the  precious  stones  mentioned  in  the  apostolic  writ- 
ings. 

IX. — A  lable  of  the  Hebrew,  Grecian,  and  Roman  coins,  mentioned  in  the 
New  Testament. 

X. — A  tabic  of  the  sects,  offices,  and  officers  mentioned  in  the  New  Test- 
ament. 

XI. — -A  niisccllancou.s  table  of  such  things  as  can  not  be  classified  in  the 
preceding  tables. 

XII. — A  table  of  the  interpolations  and  spurious  readings  found  in  the 
common  Greek  Testament,  according  to  Griesbach,  and  others. 

XIII. — A  table  of  prophetic  symbols. 

XIV. — A  table  of  the  principal  Greek  terms  yet  in  controversy,  showing 
their  various  occurrences  and  acceptations  in  the  common  version,  and  in 
others  of  reputation. 

The  judicious  reader  will  perceive  that,  in  these  vocabularies,  arranged 
alphabetically,  an  amount  of  information  can  be  communicated,  which  would 
require  a  volume  of  notes  to  give  in  detail.  Of  course,  then,  not  much  is 
left  for  particular  notes,  critical  and  explanatory.  The  principal  notes 
which  we  annexed  to  the  first  and  second  editions  are,  however,  continued, 
and  some  new  ones  added.  These  are  wholly  of  a  literary  character,  and 
everything  of  what  is  called  a  theological  or  sectarian  aspect,  is  cautiously 
avoided. 

We  have  to  add,  that,  in  making  out  the  tables  in  this  appendix,  we  have 
availed  ourselves  of  the  labors  of  our  predecessors,  correcting  and  enlarging, 
abridging  and  new  modifying,  where,  in  our  judgment,  it  appeared  necessary 
and  expedient.  Amongst  thiisc  to  whom  we  are  most  indebted,  the  following 
are  chief; — Home,  Lardner,  Adam  Clarke,  Miehaelis,  J.  E.  Worcester,  Collins, 
Doctor  More,  Benson,  11.  Wilbur,  Crudeu,  and  Greenfield's  Greek  Concord- 
ance. 

In  the  department  of  notes,  critical  and  explanatory,  we  have  not,  in  any 
instance  known  to  us,  departed  from  the  canons  of  criticism,  and  the  laws  of 
interpretation  of  the  authors  of  the  basis  of  this  version  :  viz.  Doctors  Camp- 
bell, Macknight,  and  Doddridge;  nor  from  those  recommended  and  enforced 
by  Home,  Miehaelis,  Ernesti,  Bishops  Pierce  and  Benson,  Locke,  Stuart  of 
Andover,  Mill,  Wetstein,  and  Griesbach.  If,  in  any  point,  we  have  given  a 
different  result  from  some  of  them,  we  always  wrought  by  their  own  canons 
of  criticism.  We  have  neither  made  nor  adopted  any  by-laws,  or  rules  of  in- 
Uirpretalioii,  unsanctioned  and  unapproved  by  the  constitution  of  the  rom- 
iiiwiiwealth  of  letters. 


PEEFACE. 


PKEPACE  TO  THE 


FOURTH,  OR  STEREOTYPE  EDITION. 

Few  readers  can  appreciate  the  labor  and  care  necessary,  to  the  perfecting 
uf  an  impression  of  the  New  Testament.  The  ten  thousand  minutiiB  neces- 
sary to  typographical  perfection,  would  require  the  hundred  eyes  of  the  fabled 
Argus,  and  the  piercing  vision  of  the  eagle.  Perhaps  a  copy  of  a  book,  as 
large  as  the  New  Testament,  perfectly  free  from  typographical  errors,  is  not 
to  be  found  on  earth. 

Aware  of  all  the  difficulties  in  our  way,  and  most  solicitous  to  have  the 
stereotype  pocket  edition  of  this  work  as  perfect,  in  its  typography,  as  any 
in  existence,  we  have  been  at  the  labor  and  expense  of  preparing  two  edi- 
tions at  one  and  the  same  time — so  that  any  errata  discovered  after  the  sheets 
of  the  third  edition  were  worked  off,  might  be  corrected  iu  the  standing 
form  of  the  pocket  edition.  Few,  very  few  errors  have  been  discovered  in 
the  third  edition;  these  are  corrected  in  its  errata;  and,  of  course,  do  not  ap- 
pear in  this. 

Tiie  sheets  of  the  third  edition,  after  having  been  repeatedly  read  by  my- 
self and  others,  were  submitted  to  the  examination  of  Thomas  Campbell, 
sen.,  and  of  Francis  W.  Emmons,  to  whom  we  aie  much  indebted  for  the 
care  which  they  have  bestowed  on  them,  and  the  numerous  suggestions  with 
which  they  have  favored  us.  Their  classical  and  biblical  attainments  have 
been  of  much  service  to  us,  and  to  the  public,  in  the  completion  of  this 
work. 

One  or  two  classes  of  provincialisms,  such  as  the  hereupon,  thereupun 
and  lohereupon;  the  hereby,  thereby,  and  whereby;  and  the  herein,  (herein, 
and  loherein  of  Doctor  Campbell,  and  a  few  of  Doctors  Macknight  and  Dod- 
dridge, which  sometimes  escaped  in  the  third  edition,  are  strangled  in  this. 

While  the  greater  matters  of  accuracy,  precision,  and  perspicuity  deserve 
all  attention,  the  less  matters  of  neatness,  smoothness,  and  harmony,  are 
not  wholly  to  be  neglected.  Doctor  Campbell,  the  highly  and  justly  cele- 
brated author  of  the  Philosophy  of  Rhetoric,  has  given  us  leave  to  prune 
himself  of  some  of  those  rather  awkward  words  and  phrases,  which  are  to  be 
attributed  more  to  the  taste  of  the  last  century,  and  to  his  greater  attention 
to  his  countrymen,  than  to  his  want  of  judgment  or  taste  in  good  and  elegant 
composition.  The  sacred  Scriptures  are  more  generally  read  than  any  otiier 
writings,  and  exert  a  greater  influence  on  the  diction  and  style  of  the  com- 
munity: and  they  ought,  therefore,  to  be  a  model.  As  the  original  was  at 
least  at  par,  if  not  something  iu  advance  of,  the  age  and  population  in  which 
it  appeared,  a  translation  of  it  ought,  we  think,  always  to  be  in  the  plainest 
and  best  style  of  the  community,  for  which  it  is  intended. 

A  good  style  is  always  a  plain  and  intelligible  style.  What  is  sometime.'' 
called  a  learned,  is  rather  an  unlearned  style;  because  true  learning  is  the  art 
of  communicating,  as  well  as  of  receiving  instruction — and  he  that  speaks  or 
writes  not  to  edification,  is  unlearned  in  the  greatest  of  all  arts,  the  art  of  im- 
parting instruction.  It  has  often  been  observed,  that  it  requires  more  r'?a) 
learning  to  make  a  plain  and  an  intelligible  discourse,  than  to  make  one  vul- 
garly called  learned.  Indeed,  there  are  not  wanting  some  persons,  in  every 
community,  who  appreciate  a  discourse  because  it  transcends  their  comprehen- 
sion, and  regard  him  as  the  greatest  scholar  who  uses  the  most  learned  and 
rare  terms  and  phrases. 

The  verses  are  placed  at  the  commencement  of  the  paragraph,  merely  I'or 
oouveuienco  in  referring  to  the  common  version  ;   and,  although   much  call«d 


PREFACE.  liil 

fo«  by  many  readers,  they  are,  in  our  judgment,  of  no  advantage  in  under 
standing  the  book.  We  have,  however,  kept  the  connection  as  unbroken,  be- 
fore the  eye  of  the  reader,  as  in  the  former  editions;  and,  it  is  to  be  hoped, 
that  but  few  now  regard  the  verses  as  so  many  detached  precepts  or  proverbs. 
This  custom  of  versifying  is,  we  rejoice,  yielding  to  the  more  enlightened 
judgment  of  the  present  age,  and  we  were  much  gratified  to  see,  the  other 
day,  a  recent  octavo  impression  of  the  common  version,  published  at  Boston, 
in  the  manner  of  our  first  edition. 

In  this,  as  well  as  in  the  third  edition,  the  words  printed  in  Italics  are  all 
supplements,  depending  wholly  upon  our  judgment,  or  that  of  the  transla- 
tors, and  are  to  be  regarded  as  such ;  the  spurious  readings,  or  iuterpolatious, 
are  rejected  from  this  edition.  It  gives  us  pleasure  to  discover,  that  this, 
also,  is  obtaining  credit;  and  to  see  a  scholar  of  such  reputation  as  Professor 
Stuart,  in  his  translation  of  the  epistle  to  the  Romans,  leaving  out  the  inter- 
polations found  both  in  the  common  Greek  Testament  and  in  the  King's  trans- 
lation of  it. 

Some  extracts  from  the  appendix  of  the  second  edition,  containing  ex- 
tracts from  the  preface  of  the  first  edition  of  the  King's  translation,  in  vin- 
dication of  this  version,  will  close  our  prefatory  remarks. 

Our  whole  phraseology  on  religious  topics,  is  aifected  by  the  antiquated 
style  of  the  common  version.  Hence  we  have  been  constrained  to  adopt  a 
name  for  this  style,  to  distinguish  it  from  the  good  style  of  persons  well  edu- 
cated in  our  mother  tongue.  This  old  fashioned  style,  we  call  the  sacred 
style;  yet  this  sacred  style  was  the  cummon  style  in  the  reign  of  James.  This 
the  following  extract  from  the  original  preface  will  show.     Cam.  ed.,  p.  5. 

"  Many  men's  mouthes  have  been  open  a  good  while  (and  yet  are  not 
stopped)  with  speeches  about  the  translation  so  long  in  hand,  or  rather  peru- 
sals of  translations  made  before  :  and  ask,  What  may  be  the  reason,  what  the 
necessitie  of  the  employment?  Hath  the  church  been  deceived,  say  they,  all 
this  while?  Hath  the  bread  been  mingled  with  leaven,  her  silver  with  drosse, 
her  wine  with  water,  her  milk  with  lime?  (^Lacte  gypsum  male  misceter,  .saith 
S.  Ireny.)  We  hoped  that  we  had  been  in  the  right  way,  that  we  had  the 
nraclcs  of  God  delivered  unto  us,  and  that  though  all  the  world  had  cause  to 
be  offended,  and  to  complain,  yet  tliat  we  had  none.  Hath  the  nurse  hidden 
out  the  breast,  and  nothing  but  winde  in  it?  Hath  the  bread  been  delivered 
by  the  fathers  of  the  church,  ami  the  same  proved  to  be  Lajjidosiis,  as  Sen- 
eca speaketh?  What  is  it  to  handle  the  word  of  (jod  deceitfully,  if  this  be 
not?  Thus  certain  brethren.  .Vlso,  the  adversaries  of  Judah  and  Jerusa 
lem,  like  Sanliallat  in  Nehemiah,  mock,  as  we  heare,  both  at  the  work  and 
workmen,  saying.  What  do  these  weak  Jews,  &c.  Will  they  make  the  stones 
whole  ayaiH  out  of  the  heaps  of  dust  which  are  burnt?  Although  they  build, 
yet  if  a  fox  go  up,  he  shall  even  break  down  their  stony  wall.  Was  their  trans- 
lation good  before?  Why  do  they  now  mend  it?  Was  it  not  good?  Why 
then  was  it  obtruded  to  the  people?  Yea,  why  did  the  Catholicks  (meaning 
Popish  Jiomanists)  always  go  in  jeopardy,  for  refusing  to  go  to  heare  it'? 
Nay,  if  it  must  be  translated  into  English,  Catholicks  are  fittest  to  do  it; 
they  have  learning,  and  they  know  when  a  thing  is  well.  We  will  answer 
them  both  briefly  ;  And  the  iuruier,  being  brethren,  thus,  with  S.  Hioronic, 
Damnamus  veteres  /  Mini nie,  scd  post  priorum  studia  in  domo  Domini  ipiod 
possumus  laboramus.  That  is,  />o  we  condemn  the  ancients?  In  no  case: 
but  after  the  endeavors  of  them  that  were  before  us,  we  take  the  best  jxiins  we 
can  in  the  house  of  (Jod.  As  if  he  said.  Being  provoked  by  the  example  of 
tiie  learned,  that  lived  before  my  time,  I  have  thuught  it  my  duty  to  assay, 
wLclIier  my  talent  in  ihe  knowledge  of  the  t(Hii;ues  may  be  proUlahle  in  any 
meas.  i-e  to  God's  chnrch,  lest  I  should  seem  to  h.ive  labored  in  them  in  vain, 
and  lest  I  should  hi;  thuught  to  glory  in  men  (.lUhdugh  ancient)  above  that 
which  was  in  ihcm.      Thus  S.  Hierome  may  be  thought  to  s])eak." 

Now,  though  many  alterations   in  (irlhography,  }iunctualion,  uud  in  mar 


Ht  preface. 

ginal  readings  have  been  made  on  the  King's  translation,  so  that  the  first  edi- 
tions differ  in  many  respects  from  the  modern,  yet  the  style  is  still  preserved  ; 
and  from  its  old-fashioned  peculiarities,  it  is  called  the  sacred  style.  I  know 
it  may  be  said  that  the  style  of  the  King's  translation  is  still  more  ancient 
than  the  era  of  his  reign,  because  the  "Bishop's  Bible,"  and  other  previous 
translations,  did  present  to  the  translators  the  style  of  their  ancestors,  from 
the  days  of  Wickliffe  ;  so  that  many  peculiarities  in  the  obsolete  style  of  the 
15th  and  16th  centuries,  are  to  be  found  in  the  common  version. 

The  old  Gothic  buildings  in  North  and  South  Britain,  are  generally  places 
of  worship  ;  hence,  although  this  style  of  architecture  was  once  as  common 
in  England  and  Scotland  as  any  of  the  present  models;  yet  this  style  being 
preserved  only,  or  almost  exclusively,  in  the  places  of  worship  which  the 
veneration  of  our  ancestors  preserved  from  dilapidation,  has  given  a  sacred 
aspect  to  places  of  worship,  and  has  rendered  the  Gothic  style  of  architecture 
as  sacred  as  the  obsolete  style  of  King  Henry,  or  King  James.  Had  it  not 
been  for  the  veneration  shown  to  places  of  worship,  not  a  specimen  of  the 
Gothic  style  would  at  this  day  have  stood  upon  the  British  Isles  ;  and  had 
it  not  been  for  the  same  species  of  veneration,  we  should  not  have  had  at  this 
time  any  book,  sacred  or  profane,  written  or  published  in  the  style  of  the 
16th  century.  This  style  we  have  avoided  in  the  j)resent  edition,  and  have, 
as  far  as  was  practicable  in  one  effort,  removed  from  the  sacred  writings  the 
obsolete  verily,  ye,  unto,  liveth,  keepeth,  heareth,  doth,  hath,  thou,  thee,  and  thy : 
and  all  their  kindred  terms  and  phrases  of  the  same  antiquity.  They  have 
yielded  their  places  to  another  race  in  all  our  writings  and  speeches,  except 
in  the  pulpit  or  synagogue;  why  not  also  in  the  saored  writings?  We 
might  as  reasonably  contend,  that  men  should  appear  in  the  public  assemblies 
for  worship  with  long  beards,  in  Jewish  or  Roman  garments,  as  that  the 
Scriptures  should  be  handed  to  us  in  a  style  perfectly  antiquated,  and  conse- 
quently less  intelligible. 

Some  may  contend,  that  the  adoption  of  you  instead  of  thou,  when  one 
person  only  is  meant,  is  not  grammatical.  But  let  such  consider,  that  the 
rules  of  grammar  are  no  more  than  the  rules  drawn  from  common  usage,  or 
the  custom  of  good  speakers  and  writers.  Since  the  days  of  Horace,  it  is 
admitted  by  all  grammarians,  that  common  usage  is  the  sovereign  arbiter  of 
language  :  Usus,  quern  penes  arbitrium  est,  et  jus,  el  norma  loquendi.  Custom, 
or  universal  usage,  has  made  you  as  singular  as  thou :  and  the  question  is  not 
whether  this  be  a  perfection  or  an  imperfection  in  our  language — but,  Is  this 
the  general  or  universal  usage  ?  If  so,  then  it  is  grammatical.  In  all  cases 
where  the  utmost  precision  is  necessary,  you  is  now  used.  In  celebrating  the 
rites  of  matrimony,  and  in  administering  an  oath,  we  do  not  use  thou.  Nor 
does  the  judge  upon  the  bench,  when  pronouncing  a  sentence  upon  a  crim- 
inal, address  him  by  thou ;  but  by  you.  Now,  if  in  those  instances,  where 
the  greatest  precision  is  necessary,  you  is  used,  and  never  thou,  why  should  it 
be  otherwise  in  a  translation  of  the  Scriptures?  Excepting  in  addresses  to 
the  Deity,  and  in  the  personification  of  inanimate  things,  we  aim  at  the  ex- 
pulsion of  thou,  and  the  substitution  of  you. 

Again,  the  King's  translators  vindicate  themselves,  and  apologize  for  us: 

"Another  thing  we  think  good  to  adniouish  thee  of  (gentle  reader,)  that 
we  have  not  tied  ourselves  to  an  uniformity  of  phrasing,  or  to  an  identitie  of 
words,  as  some  peradventure  would  wish  that  we  had  done,  because  they  ob- 
serve, that  some  learned  men  somewhere,  have  been  as  exact  as  they  could 
that  way.  Truly,  that  we  might  not  vary  IVom  the  sense  of  that  which  we 
had  translated  before,  if  the  word  signilicJ  the  same  thing  in  both  places 
(for,  there  be  some  words  that  be  not  of  the  same  sense  everywhere)  we  were 
especially  careful!,  and  made  a  conscience,  according  to  our  duty.  But  that 
we  should  express  the  same  notion  in  the  same  particular  word  ;  as  for  exam- 
ple, if  we  translate  the  Hebrew  or  Greek  word  once  hy  purpose,  never  to  call 
it  ill  tent ;  if  one  where  journeying,  never  travelling ;   if  one  where  Ihinlc,  ueve' 


PREFACE.  n 

uippote;  if  one  where  pain,  never  ache;  if  one  where  ^oy,  never  gladnesse, 
(f-f.  Thus  to  mince  tlie  matter,  we  thought  to  savour  more  of  curiosity  than 
wisdom,  and  tliat  rather  it  would  breed  scorn  in  the  Atheist,  than  bring  profit 
to  the  godly  reader.  For  is  the  iiingdom  of  God  become  words  or  syllables? 
Why  should  we  be  in  bondage  to  them  if  we  may  be  free?  use  one  precisely, 
when  we  may  use  another  no  lesse  fit,  as  commodiously  ?  Lastly,  we  have  on 
the  one  side  avoided  the  scrupulositie  of  the  Puritanes,  who  leave  the  old 
ecclesiastical  words,  and  betake  them  to  others  ;  as  when  they  put  washing 
for  bap/isme,  and  cougngation  instead  of  cliiirch :  as  also  on  the  other  side, 
we  have  shunned  the  obscuritie  of  the  Papists  in  the  azymes,  tiini/cc,  raliunall, 
holocausts,  prepuce,  pasche,  and  a  number  of  such  like,  whereof  their  late 
translation  is  full ;  and  that  of  purpose  to  darken  the  sense,  that  since  they 
must  needs  translate  the  Bible,  yet  by  the  language  thereof,  it  may  be  kejit 
from  being  understood.  But  we  desire  that  the  Scripture  may  speak  likr 
itself,  as  in  the  language  of  Canaan,  that  it  may  be  understood  even  of  tli. 
very  vulgar." 

The  Puritans,  it  seems,  were  accustomed  to  substitute  wa.s/u'H^  for  b<iplisin, 
and  congregation  for  church,  and  now  some  of  their  descendants  condemn  Drs. 
Campbell  and  Macknight  for  using  immersion  for  hajytism — and  Dr.  Doddridge 
for  substituting  congregation  for  church.  But  this  by  the  way.  If  the  last 
sentiment  in  the  above  extract  be  correct,  we  will  be  excused  in  all  our  efi'orts 
to  render  this  version  as  plain  as  possible  to  the  dullest  apprehension.  If  the 
King's  translators  found  reasons  to  justify  themselves  for  shunning  the  ob- 
scurities of  the  Papists,  we  will,  for  the  same  reasons,  be  allowed  to  shun  the 
obscurities  of  the  Protestants,  if  thiu  can  be  done  by  a  fair  translation. 


TESTIMOlS^y 

OP 

MATTHEW    LEVI, 

THE    APOSThE. 
[FIRST  PUBLISHED  IN  JUDEA,  A.D.  38.] 


MATTHEW'S   PREFACE. 

The  History  of  Jesus  Christ,  Son  of  David,  Son  of  Abraham. 

SECTION    I. 

THE    XATIVITY. 

ABKAllAM  begot  Isaac.  Isaac  begot  Jacob.  Jacob 
bv.g'ot  Judah  and  his  l)rothers.  Jiidah  had  Pharez  and  Za- 
rali  by  Tamar.  Pharez  begot  Ezrom.  Ezrom  begot  Aram. 
Aram  begot  Amini(hd).  Amhiidab  begot  Nashon.  ISTashon 
beg-ot  Sahnon.  Sahnon  had  Boaz  by  Rahab.  Boaz  had 
01)ed  by  Ruth.  01)ed  begot  Jesse.  Jesse  begot  David  the 
king.  David  the  king  had  Solomon,  l)y  her  loho  had  heen 
the  wife  of  Uriah.  Solomon  begot  Rehoboam.  Rehoboam 
begot  Abia.  Abia  begot  Asa.  Asa  begot  Jehoshaphat. 
Jehosliaphat  begot  Joram.  Joram  begot  Uzziah.  Uzziah 
begot  Jotham.  Jot  ham  begot  Ahaz.  Ahaz  begot  Hezeki- 
ah.  Ilezekiah  liegot  Manassch.  Manasseh  begot  Anion. 
Ainoii  begot  Josiah.  Josiah  had  Jeconiah  and  his  brothei-s, 
about  the  time  of  tlie  migration  into  Babylon.  After  the 
migration  into  Baln'lon,  .leccmiah  begot  Salathiel.  Sala- 
tbiei  l)eg(jt  Zerubl)abel.  Zerul)I)abel  l)egot  Abiud.  Abiud 
l)egot  Eliakim.  I'^liakim  begot  Azor.  Azor  begot  Zadoc. 
Zadoc  begot  Achim.  Achim  begot  Eliud.  Eliud  begot 
lOk-azar.  Eleazai'  begot  INIatthan.  ^fatthan  begot  Jacol). 
Jacob  begot  Joseph,  the  husband  ol'  IVIary,  of  whom  was 
brirn  Jesus,  who  is  called  Christ.  So  all  the  generations 
IVdiii  Al)i-aliain  to  David  are  foui'teen;  fi'om  David  till  Ihe 
migration  into  U.ibylon,  fourteen;  and  from  the  migration 
into  Babylon  to  llic  Messiah,  fourteen. 

IS. — Novvthc  l)irth  of  Jesus  Christ  ha  pjieiunl  thus:  ISFary 
his  mother  had  l)crii  es|iouse(l  toJoseiih;  but   before  they 

57 


db  MATTHEW.  Ch.  H. 

came  together,  she  proved  to  be  with  child  by  the  Holy 
Spirit.  Joseph  her  husband  being  a  virtuous  man,  and  un- 
willing to  expose  her,  intended  to  divorce  her  privately.  But 
while  he  was  thinking  upon  this,  an  angel  of  the  Lord  ap- 
pearing to  him  in  a  dream,  said,  Joseph,  son  of  David,  scru- 
ple not  to  take  home  Mary  your  wife;  for  her  pregnancy  is 
from  the  Holy  Spirit.  And  she  shall  bear  a  son,  whom  you 
shall  call  Jesus,  for  he  will  save  his  people  from  their  sins. 
In  all  this  what  the  Lord  had  spoken  by  the  Projihet  was 
verified,  "  Behold  the  virgin  shall  conceive  and  bear  a  son, 
who  shall  be  called  Lnmanuel;"  which  signifies,  God  with 
us.  When  Joseph  awoke,  he  did  as  the  messenger  of  the 
Lord  had  commanded  him,  and  took  home  his  wife;  but 
knew  her  not,  until  she  had  brought  forth  her  first  boni  son, 
whom  he  named  Jesus. 

11. — After  the  birth  of  Jesus,  at  Bethlehem  of  Judea,  in 
the  reign  of  King  Herod,  certain  eastern  magians  came  to 
Jerusalem,  and  inquired.  Where  is  the  new-born  King  of 
the  Jews ;  for  we  have  seen  his  star  in  the  east  country,  and 
are  cope  to  do  him  homage?  King  Herod  hearing  this,  was 
alarmed,  and  all  Jerusalem  with  him.  And  having  assem- 
bled all  the  chief  priests  and  the  scribes  of  the  people,  he 
demanded  of  them  where  the  Messiah  should  be  born.  They 
answered,  at  Bethlehem  of  Judea,  for  thus  it  is  written  by 
the  Prophet,  "And  thou  Bethlehem,  in  the  canton  of  Judah, 
art  not  the  least  illustrious  among  the  cities  of  Judah;  for 
out  of  thee  shall  come  a  ruler,  who  will  govern  my  people 
Israel." 

7. — Then  Herod  having  secretly  called  the  magians,  pro- 
cm-ed  from  them  exact  information  concerning  the  time  of 
the  star's  appearing.  And  sending  them  to  Bethlehem,  he 
said.  Go,  make  an  exact  inquiry  about  the  child;  and  when 
you  have  found  him  bring  me  word,  that  I  may  also  go,  and 
pay  him  homage.  Having  heard  the  King,  they  departed; 
and  lo!  the  star  which  had  appeared  to  them  in  the  east 
country,  moved  before  them,  till  it  came,  and  stood  over  the 
place,  where  the  child  was.  When  they  again  saw  the  star, 
they  rejoiced  exceedingly.  And  being  come  into  the  house, 
they  found  the  child  with  Mary  his  mother;  and,  prostrating 
themselves,  did  him  homage.  Then  opening  their  caskets, 
they  offered,  as  presents  to  him,  gold,  frankincense,  and 
myrrh.  And  being  warned  in  a  dream  not  to  return  to  Her- 
od, they  went  home  another  way. 

13. — When  they  were  gone,  lol  a  messenger  of  the  Lord 
appearing  to  Joseph  in  a  dream,  said.  Arise,  take  the  child 
with  his  mother,  and  flee  into  Egypt ;  and  remain  there  til) 


Ch.  m.  MATTHEW.  59 

I  order  you;  for  Herod  will  seek  the  child  to  destroy  him. 
Accordingly  he  arose,  took  the  child  with  his  mother,  and 
withdrew  by  night  into  Egypt,  where  he  continued  until  the 
death  of  Herod;  so  that,  what  the  Lord  had  spoken  by  the 
Prophet,  was  verified,  "Out  of  Egypt  I  called  my  Sou." 

16. — Then  Herod,  finding  that  he  had  been  deceived  by 
the  magians,  was  highly  incensed,  and  dispatched  emissaries 
who  slew,  by  his  order,  all  the  male  children  in  Bethlehem, 
and  in  all  its  ten-itory,  fi'om  those  entering  the  second  year, 
downi  to  the  time  of  which  he  had  procured  exact  informa- 
tion from  the  magians.  Then  was  the  word  of  Jeremiah  the 
Prophet  verified,  "A  cry  was  heard  in  Ramah,  lamentation, 
and  weeping,  and  bitter  complaint:  Rachel  bewailing  her 
children,  and  refusing  to  be  comforted,  because  they  are  no 


more." 


19. — When  Herod  was  dead,  an  angel  of  the  Lord  ap- 
pearing in  a  dream  to  Joseph  in  Egypt,  said.  Arise,  take  the 
child  with  his  mother,  ancl  go  into  the  land  of  Israel;  for 
they  are  dead  who  sought  his  life.  Accordingly,  he  arose, 
took  the  child  with  his  mother,  and  came  to  the  land  of  Is- 
rael; but  hearing  that  Archelaus  had  succeeded  his  father 
Herod  in  the  throne  of  Judea,  he  was  afraid  to  return  thither; 
and  being  warned  in  a  dream,  retired  into  the  district  of 
Galilee,  and  resided  in  a  city  named  N^azareth;  in  this  veri- 
fying the  declaration  of  the  Prophet  coiicem'mtj  Jesus,  that 
he  should  be  called  a  !Nazarene. 

SECTION  IL 

THE   IMMERSION. 

III. — IN  those  days  appeared  John  the  Immerser,  who 
proclaimed  in  the  wilderness  of  Judea,  saying,  Reform,  for 
the  Reign  of  Heaven  approaches.  For  this  is  he,  of  whom 
the  Prophet  Isaiah  speaks  in  these  words,  "The  voice  of  one 
proclaiming  in  the  wilderness,  Prepare  a  way  for  the  Lord, 
make  for  him  a  straight  passage."  Now  John  wore  raiment 
of  camel's  hair  with  a  leather  girdle  about  his  waist;  and  his 
food  was  locusts  and  wild  honey.  Then  Jerusalem,  and  all 
Judea,  and  all  the  country  along  the  Jordan,  resorted  to  him, 
and  were  immersed  by  him  in  the  Jordan,  confessing  their 
sins. 

7. —  I  Jut  he  seeing  many  Pharisees  and  Sadducees  com- 
ing to  him  to  receive  immersion,  said  to  them,  Offspring  of 
vipers,  who  has  ])i-oiiiptc(l  you  to  flee  fi-om  the  iinpi-nding 
vengeance?     Produce,  tlien,  tlu-  proper  li-uil  of  reformation; 


60  MATTHEW.  Ch.  TV. 

and  presume  not  to  say  within  yourselves,  We  have  Abra- 
ham for  our  father,  lor  I  assure  you,  that  of  these  stones 
God  can  I'aise  children  to  Abraham.  And  even  now  tlic 
ax  lies  at  the  root  of  the  trees;  every  tree,  therefore,  wliitli 
produces  not  good  fruit,  is  cut  down,  and  turned  into  finl 
I,  indeed,  immerse  you  in  water,  into  reformation;  but  hi 
who  comes  after  me,  is  mightier  than  I,  whose  shoes  I  am 
not  worthy  to  carry.  He  will  immerse  you  in  the  Holy 
Spirit,  and  in  fire.  His  winnowing  shovel  is  in  his  hand, 
and  he  will  thoroughly  cleanse  his  grain;  he  will  gather  his 
wheat  into  the  granary,  and  consume  the  chatf  in  unquench- 
able fire. 

13. — Then  came  Jesus  from  Galilee  to  the  Jordan,  to  l^e 
immersed  by  John.  But  John  excused  himself,  saying,  It 
is  I  who  need  to  be  immersed  by  you;  and  you  come  to  me! 
Jesus  answering,  said  to  him,  Permit  this  at  present;  for 
thus  ought  we  to  ratify  every  institution.  Then  John  ac- 
quiesced. Jesus  being  immersed,  no  sooner  arose  out  of  the 
water,  than  heaven  was  opened  to  him;  and  the  Spirit  of 
God  appeared,  descending  like  a  dove,  and  lighting  upon 
him;  while  a  voice  from  heaven  proclaimed,  This  is  my  Son, 
the  beloved,  in  whom  I  delight. 

IV. — Then  was  Jesus  conducted  by  the  Spirit  into  the 
wilderness,  to  be  tempted  by  the  devil.  And  after  fasting 
forty  days  and  forty  nights,  he  was  hungry.  Then  the 
tempter  accosting  him,  said,  If  thou  be  God's  Son,  command 
that  these  stones  become  loaves.  Jesus  answering',  said.  It 
is  written,  "  Man  lives  not  by  bread  only,  but  by  everything 
which  God  is  pleased  to  appoint."  Then  the  devil  conveyed 
him  into  the  holy  city,  and  having  placed  him  on  the  battle- 
ment of  the  temple,  said  to  him,  If  thou  be  God's  Son,  throw 
thyself  down;  for  it  is  written,  "He  will  give  his  angels  the 
charge  of  thee:  they  shall  uphold  thee  in  their  arms,  lest 
thou  dash  thy  foot  against  a  stone."  Jesus  again  answered. 
It  is  written,  "  Thou  shalt  not  put  the  Lord  thy  God  to  the 
proof"  Again  the  devil  took  him  up  a  very  high  mountain, 
whence  he  showed  him  all  the  kin<>:doms  of  the  world  in  their 
glory,  and  said  to  him.  All  these  will  I  give  thee,  if  thou 
wilt  prostrate  thyself,  and  worship  me.  Jesus  answered, 
Satan,  begone;  for  it  is  written,  "Thou  shalt  worship  the 
Lord  thy  God,  and  shall  serve  him  only."  Then  the  devil 
leaving  him,  angels  came  and  ministered  to  him. 

12. — Now  Jesus,  hearing  that  John  was  imprisoned,  re- 
tired into  Galilee,  and  having  left  Nazareth,  resided  at  Ca- 
pernaum, a  seai)ort  in  the  confines  of  Zebuluii  and  Naphtali, 
thereby  verifying  the  words  of  Isaiah  the  Prophet;  "The 


Ch.  V.  MATTHEW.  61 

canton  of  Zebulim  and  the  canton  of  I^aphtali,  situate  on 
the  Jordan  near  the  sea,  Galilee  of  the  nations;  the  people 
who  abode  in  darkness,  saw  a  great  light,  and  on  those  who 
inhabited  a  region  of  the  shades  of  death,  light  has  arisen." 
From  that  time  Jesus  began  to  proclaim,  saying,  Reform, 
tor  the  Reign  of  Heaven  a])i)roaches. 

18. — Then  walking  by  the  sea  of  Galilee,  he  saw  two 
brothers,  Simon  named  Peter,  and  Andrew  his  brother,  casl- 
hig  a  drag  into  the  sea.  for  they  Avere  fishers.  And  he  said 
to  them,  Come  with  me,  and  I  will  make  you  fishers  of  men. 
Immediately  they  left  the  nets  and  followed  him.  Passing 
on  he  saw  other  two  l>rothers,  James  son  of  Zebedee  and 
tlohn  his  brother,  in  the  bark  with  their  father  Zebedee, 
mending  their  nets,  and  he  called  them.  They  immediately, 
leaving  the  bark  and  their  father,  followed  him. 

23. — Then  Jesus  went  over  all  Galilee,  teaching-  in  their 
synagogues,  and  proclaiming  the  glad  tidings  of  the  Reign, 
and  curing  every  sort  of  disease  and  malady  among  the  peo- 
|)le.  And  his  fame  spread  through  all  Syria,  and  they 
I)i()nght  to  him  all  their  sick,  seized  and  tormented  with  va- 
rious distempers,  demoniacs,  and  lunatics,  and  paralytics, 
and  he  healed  them.  And  vast  multitudes  followed  him 
(i-om  Galilee,  Decapolis,  Jerusalem,  Judea,  and  from  the 
banks  of  the  Jordan. 

SECTION  in. 

THE   SERMOX    ON    THE    MOUNT. 

V. — JESUS,  seeing  so  great  a  confluence,  repaired  to  a 
mountain,  and  having  sat  down,  his  disciples  came  to  him. 
Then  breaking  silence,  he  taught  them,  saying: 

.'). — Happy  the  poor  who  repine  not;  for  the  kingdom  of 
heaven  is  theirs!  Happy  they  who  mourn;  for  they  shall 
receive  consolation!  Hajipy  the  meek;  for  they  shall  inherit 
the  land!  Happy  tliey  who  hunger  and  thirst  for  righteous- 
ness; for  they  shall  be  satisfied!  Happy  the  merciful;  for 
they  shall  obtain  mercy!  Hap[)y  the  pure  in  heart;  for  llu-y 
shall  see  God!  Ha[)py  the  peace-makers;  for  they  shall  be 
called  sons  of  God!  Happy  they  who  suft'er  persecution  on 
accoiuit  of  righteousness;  for  the  kingdom  of  heaven  is 
theirs!  Happy  shall  you  be,  when  men  shall  revile  and  per- 
secute you;  and,  on  my  account,  accuse  you  falsely  of  every 
evil  tiling!  Rejoice  and  exult,  lor  great  is  your  reward  in 
heaven;  for  thus  the  Piophets  were  persecuted,  who  were 
before  you. 


62  MATTHEW.  Ch.  V. 

13. — You  are  the  salt  of  the  earth.  If  the  salt  become 
insipid,  how  shall  its  saltness  he  restored?  It  is  thenceforth 
fit  only  to  be  cast  out,  and  trod  under  foot.  You  are  the 
light  of  the  world.  A  city  situate  on  a  mountain  must  be 
conspicuoiis.  A  lamp  is  lighted  to  be  init,  not  under  a  ves- 
sel, but  on  a  stand,  that  it  may  shine  to  all  the  family.  Thus, 
let  yom*  light  shine  before  men,  that  they,  seeing  your  good 
actions,  may  glorify  your  Father,  who  is  in  heaven. 

17. — Think  not  that  I  am  come  to  subvert  the  law  or  the 
prophets.  I  am  come  not  to  subvert,  but  to  ratify.  For, 
indeed,  I  say  to  you,  heaven  and  earth  shall  sooner  perish, 
than  one  iota,  or  one  tittle  of  the  law  shall  perish,  without 
attaining  its  end.  Whosoever,  therefore,  shall  violate,  or 
leach  others  to  violate,  were  it  the  least  of  these  command- 
ments, shall  be  in  no  esteem  in  the  Reign  of  Heaven;  but 
whosoever  shall  practice  and  teach  them,  shall  be  highly  es- 
teemed in  the  Reign  of  Heaven.  For  I  tell  yon,  that  unless 
your  righteousness  excel  the  righteousness  of  the  Scribes 
and  Pharisees,  you  shall  never  enter  the  kingdom  of  heaven. 

21. — You  have  heard  that  it  was  said  to  the  ancients, 
"  You.  shall  not  commit  murder;  for  whosoever  commits 
murder  shall  be  obnoxious  to  the  judges."  But  I  say  to 
you,  whosoever  is  angry  with  his  brother  unjustly,  shall  be 
obnoxious  to  the  judges;  whosoever  shall  call  him  fool,  shall 
be  obnoxious  to  the  coiuicil;  but  whosoever  shall  call  him 
miscreant,  shall  be  obnoxious  to  hell  fire.  Therefore,  if  you 
bring  your  gift  to  the  altar,  and  there  recollect,  that  yom' 
brother  has  ground  to  complain  of  you;  leave  there  your 
gift  before  the  altar:  first  go  and  procure  reconciliation  with 
your  brother;  then  come,  and  offer  your  gift.  Compound 
speedily  with  your  creditor,  while  you  are  on  the  road  to- 
gether; lest  he  deliver  you  to  the  judge;  and  the  judge  con- 
sign you  to  the  oflficer,  and  you  be  thrown  into  prison.  In- 
deed, I  say  to  you,  you  will  not  be  released,  until  you  have 
discharged  the  last  farthing. 

27. — You  have  heard  that  it  was  said,  "  You  shall  no? 
commit  adultery."  But  I  say  to  you,  whoever  looks  on  an 
other  man's  wife,  in  order  to  cherish  impure  desire,  has  al- 
ready committed  adultery  with  her  in  his  heart.  Therefore, 
if  your  right  eye  ensnare  you,  pluck  it  out,  and  throw  it 
away :  it  is  better  for  you  to  lose  one  of  your  members,  than 
that  your  whole  body  be  cast  into  hell. 

30. — And  if  your  right  hand  ensnare  you,  cut  it  off  and 
throw  it  away :  it  is  better  for  you  to  lose  one  of  your  mem- 
bers, than  that  your  whole  body  be  cast  into  hell. 

31. — It  has  been  said,  "Whosoever  would  dismiss  his 


Ch.  VI.  MATTHEW.  63 

wife,  let  him  give  her  a  wi-it  of  divorce."  But  I  say  to  you, 
whosoever  shall  dismiss  his  wife,  except  for  whoredom,  is 
the  occasion  of  her  becoming-  an  adulteress;  and  whosoever 
marries  her  that  is  dismissed,  commits  adultery. 

:}3. — Again,  you  have  heard  that  it  was  said  to  the  an- 
cients, "You  shall  not  ibi'swcar  yourself,  but  shall  i>erforin 
yom-  oaths  to  the  Lord."  But  I  say  to  you,  swear  not  at 
all;  neither  by  heaven,  (or  it  is  God's  throne;  nor  by  the 
earth,  tor  it  is  his  footstool;  neither  shall  you  swear  by  Je- 
i-usalem,  for  it  is  the  city  of  the  great  King;  nor  by  youi' 
head,  because  you  can  not  make  one  hair  white  or  black. 
Hut  let  your  yes,  be  Yes;  your  no,  No;  for  whatever  ex- 
ceeds these,  proceeds  from  evil. 

38. — A^ou  have  heard  that  it  was  said,  "  Eye  for  eye,  and 
tooth  for  tooth."  But  I  say  to  you,  contend  not  with  the 
injurious.  But  if  any  one  strike  you  on  the  right  cheek, 
turn  to  him  also  the  left.  Whoever  will  sue  you  lor  your 
coat,  let  him  have  your  mantle  likewise.  And  if  a  man  con- 
strain you  to  go  one  mile  with  him,  go  two.  Give  to  him 
that  asks  you;  and  him  that  would  borrow  from  you,  put 
not  away. 

43. — You  have  heard  that  it  was  said,  "  You  shall  love 
your  neighbor  and  hate  your  enemy."  But  I  say  to  you, 
love  your  enemies;  bless  them  who  curse  you:  do  good  to 
them  who  hate  you;  and  pray  for  them  who  arraign  and 
persecute  you;  that  you  may  be  children  of  year  Fathei  in 
heaven,  who  makes  his  sun  arise  on  bad  and  gO'  id,  and  sends 
rain  on  just  and  unjust.  For  if  you  love  thim  only  who 
love  you,  what  reward  can  you  expect?  Do  :\ot  even  the 
publicans  so?  And  if  you  salute  your  bi  others  only, 
wherein  do  you  excel?  Do  not  even  the  Paga  is  as  nuich? 
Be  you  therefore  periect,  as  your  Father  who  is  in  heaven  is 
perfect. 

yi. — Take  heed  that  you  perform  not  your  religious  du- 
ties before  men,  in  order  to  be  observed  by  ihem;  other- 
wise you  will  obtain  no  reward  from  your  Father  who  is  in 
heaven. 

2. — AVhen,  therefore,  you  give  alms,  do  not  proclaim  it 
by  sound  of  trumpet,  as  the  hypocrites  do,  in  the  assemblies 
and  in  the  streets,  that  tliey  may  be  extolled  by  men.  In- 
deed, I  say  to  you,  they  have  received  their  reward.  But 
you,  when  you  give  alms,  let  not  your  left  hand  know  what 
your  right  hand  does;  that  your  alms  may  be  in  secret;  and 
your  Father,  to  whom  nothing  is  secret,  will  himself  recom- 
pense you. 

5, — And  when  you  pray,  be  not  like  the  hypocrites,  who 


64  MATTHEW.  Ga.  VL 

affect  to  pray  standing  in  the  assemblies,  and  at  the  corners 
of  the  streets,  that  men  may  observe  them.  Indeed,  I  say 
to  you,  they  have  received  their  revrard.  But  you,  when 
you  would  pray,  retire  to  your  closet;  and  having  shut  the 
door,  pray  to  your  Father;  and  your  Father,  to  whom, 
though  he  is  unseen  himself,  nothing  is  secret,  will  recom- 
pense you. 

7. — And  in  prayer,  use  not  a  multiplicity  of  words  as  the 
Pagans  do,  who  think  that  using  many  words  will  gain  them 
acceptance.  Imitate  them  not;  for  your  Father  knows  what 
things  you  want,  before  you  ask  him.  Thus,  therefore,  pray 
you: 

10. — Our  Father,  who  art  in  heaven,  thy  name  be  hal- 
lowed; thy  Reign  come;  thy  will  be  done  upon  earth,  as  it 
is  in  heaven;  give  us  to-day  om-  daily  bread;  forgive  us  om- 
(lel)ts,  as  we  forgive  our  debtors;  and  lead  us  not  into  tempt- 
ation, but  preserve  us  from  evil. 

14. — For  if  you  forgive  others  their  trespasses,  your 
heavenly  Father  will  also  forgive  yon;  but  if  you  forgive 
not  others  their  trespasses,  neither  will  your  Father  forgive 
youi-  trespasses. 

16. — Moreover,  when  you  fast,  look  not  dismal,  as  the 
hypocrites,  who  disfigure  their  faces,  that  men  may  observe 
that  they  fast.  Indeed,  I  say  to  you,  they  have  their  re- 
ward. But  you,  when  you  fast,  anoint  your  head,  and  wash 
your  face;  that  your  fasting  may  not  appear  to  men,  but  to 
your  Father;  and  your  Father,  to  whom,  though  he  is  un- 
seen himself,  nothing  is  secret,  will  recompense  you. 

19. — Amass  not  for  yourselves  treasure  upon  the  earth, 
where  moths  and  rust  may  consume  it,  or  thieves  breaking 
in  may  steal  it.  But  provide  for  yourselves  treasure  in 
heaven,  where  are  neither  moths  nor  rust  to  consume  it,  nor 
thieves  to  break  in  and  steal  it.  For  where  your  treasure 
is,  your  heart  will  also  be.  The  eye  is  the  lamp  of  the  body. 
If,  therefore,  your  eye  be  sound,  your  whole  body  will  be  en- 
lightened: but  if  your  eye  be  distempered,  your  whole  body 
will  be  dark.  And  if  even  the  light  which  is  in  you  be 
darkness,  how  great  will  the  darkness  be! 

24. — A  man  can  not  serve  two  masters;  for  either  he  will 
hate  one,  and  love  the  other;  or  at  least  he  will  attend  to 
one,  and  neglect  the  other.  You  can  not  serve  God  and 
Mammon.  Therefore  I  charge  you,  be  not  anxious  about 
your  life,  what  you  shall  eat,  or  what  you  shall  drink;  nor 
about  your  body,  what  you  shall  wear.  Is  not  life  a  greater 
o-ift  than  food;  and  the  l)ody  than  raiment?  Observe  the 
fowls  of  heaven.     They  neither  sow  nor  reap.     They  havp 


Ch.  Vn.  MATTHEW.  65 

no  storehouse;  but  your  heavenly  Father  feeds  them.  Are 
not  you  much  more  vahiable  than  they?  Besides,  which  of 
you  can,  by  his  anxiety,  prolong-  his  life  one  horn*?  And 
why  are  you  anxious  about  raiment?  INIark  the  lilies  of  the 
field.  How  do  they  grow?  They  toil  not:  they  spin  not. 
Yet  I  affirm  that  even  Solomon  in  all  his  glory,  was  not 
equally  adorned  with  one  of  these.  If,  then,  God  so  array 
the  herbage,  which  to-day  is  in  the  field,  and  to-morrow  will 
be  cast  into  the  oven,  will  he  not  much  more  array  you,  O 
you  distrustful!  Therefore  say  not  anxiously,  (as  the  hea- 
thens do,)  What  shall  we  eat;  or  what  shall  we  drink;  or  with 
what  shall  we  be  clothed?  For  your  heavenly  Father  knows 
that  you  need  all  these  things.  But  seek  first  the  kingdom 
of  God  and  the  righteousness  required  by  him;  and  all  these 
things  shall  be  6ui)eradded  to  you.  Be  not  then  anxious 
about  the  morrow:  the  morrow  will  be  anxious  about  itself. 
Sufficient  lor  every  day  is  its  own  trouble. 

vn. — Judge  not,  that  you  be  not  judged;  for  as  you 
judge,  you  shall  be  judged;  and  the  measure  which  you 
give,  the  same  yoii  shall  receive.  And  why  do  you  observe 
the  mote  in  your  brother's  eye,  but  are  insensible  of  the 
splinter  in  youi-  own  eye?  Or  how  dare  you  say  to  your 
brother,  let  me  take  the  mote  out  of  your  eye;  when  lo!  you 
have  a  splinter  in  youi'  own?  Hypocrite,  ffi'st  take  the  sj)lin- 
ter  out  of  your  own  eye;  then  you  will  see  clearly  to  take 
the  mote  out  ol"  youi-  brothei''s  eye. 

*). — Give  not  things  holy  to  dogs,  and  cast  not  youi'  jiearls 
before  swine,  lest  they  trample  them  under  foot,  and  turn 
upon  you,  and  tear  you. 

7. — Ask,  and  you  shall  obtaiji;  seek,  and  you  shall  find; 
knock,  and  it  shall  be  opened  to  you.  For  whosoever  asks, 
obtains;  whosoever  seeks,  finds;  and  to  every  one  who 
knocks,  the  door  shall  be  opened.  Who  of  you  men  would 
give  his  son  a  stone,  when  he  asks  bread;  or  a  serpent,  when 
he  asks  a  fish?  If  you  then,  though  evil,  can  give  good 
things  to  your  children,  how  much  moiv  will  your  Father, 
who  is  in  heaven,  give  good  things  to  them  that  ask  him? 

12. — Whatever  you  woiald  that  others  do  to  you,  do  you 
the  same  to  them;  for  this  is  the  law  and  the  pro])hets.  En- 
ter in  through  the  strait  gate;  for  wiele  is  the  gate  of  perdi- 
tion, broad  is  the  way  leading  thither;  and  many  are  they 
who  enter  by  it.  But  how  strait  is  the  gate  of  life;  how 
narrow  the  way  leading  thither;  and  how  few  are  they  who 
find  it! 

15. — Beware  of  false  teachers,  who  come  to  you  in  the 
garb  of  shee}),  while  inwardly  tiiey  are    ravenous  wolveB. 


66  MATTHEW.  Ch.  Yin. 

By  their  fruits  you  shall  discover  them.  Are  grapes  gath- 
ered from  thorns;  or  figs  from  thistles?  Every  good  tree 
yields  good  fruit,  and  every  evil  tree  evil  fruit.  A  good  tree 
can  not  yield  evil  fruit,  nor  an  evil  tree  good  fruit.  Every 
tree  which  yields  not  good  fruit,  is  cut  down,  and  turned 
into  fuel.  Wherefore,  by  their  fruits  you  shall  discover  them. 

21. — IS'ot  every  one  who  says  to  me,  Master,  Master, 
shall  enter  into  the  kingdom  of  heaven;  but  he  that  does 
the  will  of  my  Father,  who  is  in  heaven.  Many  will  say  to 
me  on  that  day.  Master,  Master,  have  we  not  taught  in  thy 
name,  and  in  thy  name  performed  many  miracles?  To  whom 
I  will  declare,  I  never  acknowledged  you.  Depart  from  me, 
you  who  practice  iniquity. 

24. — Therefore,  whosoever  hears  these  my  precepts,  and 
does  them,  I  will  compare  to  a  prudent  man,  who  built  his 
house  upon  the  rock.  For  although  the  rain  descended,  and 
the  rivers  overflowed,  and  the  winds  blew,  and  beat  upon 
that  house,  it  fell  not,  because  it  was  founded  upon  the  rock. 
But  whosoever  hears  these  my  precepts,  and  does  them  not, 
shall  be  compared  to  a  simpleton,  who  built  his  house  upon 
the  sand.  For  when  the  rain  descended,  and  the  rivers  o^'er- 
flowed,  and  the  winds  blew,  and  dashed  against  that  house, 
it  fell,  and  great  was  its  ruin. 

28. — When  Jesus  had  ended  this  discourse,  the  peojile 
were  struck  with  awe  at  his  manner  of  teaching;  for  he 
taught  as  one  who  had  authority,  and  not  as  the  Scribes. 

SECTION  rv^. 

SEVEKAL   MIKACLES. 

VIII. — BEIKG  come  down  from  the  mountain,  followed 
by  a  great  multitude,  a  leper  came,  who,  jjresenting  himself 
before  him,  said.  Sir,  if  you  will,  you  can  cleanse  me.  Jesus 
stretched  out  his  hand,  and  touched  him,  saying,  I  will; 
be  you  clean.  Immediately  he  was  cured  of  his  leprosy. 
Then  Jesus  said  to  him.  See  you  tell  no  person ;  but  go,  show 
yourself  to  the  priest,  and  make  the  oblation  prescribed  by 
Moses,  for  notifying  the  cure  to  the  people. 

5. — Having  entered  Capernaum,  a  centurion  accosted 
him  with  this  request,  Sir,  my  man-servant  lies  sick  at  home, 
exceedingly  afflicted  with  a  palsy.  Jesus  answered,  I  will 
go  and  cm-e  him.  The  centurion  rejjlying,  said.  Sir,  I  am 
not  worthy,  that  you  should  come  under  my  roof;  only  say 
the  word,  and  my  servant  will  be  healed.     For  even  I,  who 


Cu.  Vm.  MATTHEW.  67 

iim  under  command  myself,  having  soldiers  under  me,  say  to 
one.  Go,  and  he  goes;  to  another.  Come,  and  he  comes;  and 
to  my  servant,  Do  this,  and  he  does  it.  Jesus  hearing  this, 
was  astonished,  and  said  to  those  who  followed.  Indeed,  1 
say  to  you,  not  even  in  Israel  have  I  Ibund  so  great  faith. 
But  I  assure  you,  that  many  will  come  from  the  east  and  from 
the  west,  and  will  be  placed  at  table  with  Abraham,  Isaac, 
and  Jacob,  in  the  kingdom  of  heaven,  while  the  sons  of  the 
kingdom  shall  be  thrust  out  into  outer  darkness,  where  will 
be  weeping  and  gnashing  of  teeth.  Then  Jesus  said  to  the 
centurion.  Go  home;  be  it  to  you  according  to  your  faith. 
That  instant  his  servant  was  cured. 

14. — Then  Jesus  having  entered  Peter's  house,  saw  his 
wife's  mother  lying  sick  of  a  fever,  and  having  touched  her 
hand,  the  fever  left  her;  on  which  she  arose  and  entertained 
him. 

16. — In  the  evening  they  presented  to  him  many  demo- 
niacs; and  he  expelled  the  spirits  with  a  word,  and  cured  all 
the  sick;  thus  verifying'  the  saying  of  the  Prophet  Isaiah, 
"  He  has  himself  carried  off  om*  infii'mities,  and  borne  our 
distresses." 

18. — Jesus  seeing  himself  crowded  on  all  sides,  gave  or- 
ders to  pass  to  the  opposite  shore.  Meantime  a  scribe  ac- 
costed him,  saying.  Rabbi,  I  will  follow  you  whithersoever 
you  go.  Jesus  answered.  The  foxes  have  holes,  and  the 
birds  of  the  air  have  places  of  shelter,  but  the  Son  ol'  Man 
has  not  where  to  repose  his  head. 

21. — Another,  one  of  his  disciples,  said  to  him.  Master, 
pei-mit  me  to  go  first,  and  bury  my  father.  Jesus  answei'- 
ed,  Follow  me,  and  let  the  dead  bury  their  dead. 

2:5. — Then  cntei'ing  the  bark,  his  disciples  followed  him. 
Soon  alter  there  ai'ose  in  the  sea  so  great  a  tempest,  lliat  the 
bark  was  covered  with  the  billows.  But  he  being  asleep, 
the  disciples  came  and  waked  him,  saying,  Save  us.  Master, 
we  perish.  He  ansvvei'cd,  Why  are  you  timorous,  O  you 
distrustful?  Then  he  arose,  and  having  commanded  the 
winds  and  tlie  sea,  a  great  calm  ensued;  insomuch  that  every 
one  exclaimed  with  admiration,  AVhat  personage  is  this, 
whom  even  the  winds  and  the  sea  obey! 

28. — When  he  was  come  to  the  other  side,  into  the  coun- 
try of  the  (radarenes,  there  met  him  two  demoniacs,  issuing 
out  of  the  monuments,  so  lurious,  that  no  person  durst  pass 
that  way.  These  instantly  ci-ied,  saying,  What  hast  thou 
to  do  with  us,  Son  of  God?  Ait  thou  come  hither  to  toi- 
ment  us  before  the  time?  Now  there  was  feeding,  at  some 
distance,  a  great  herd  of  swiuo.     And  the  fiends  besought 


68  MATTHEW.  Ch.  IX. 

him,  saying,  If  thou  expel  us,  permit  us  to  go  into  the  herd 
of  swine.  lie  answered.  Go.  And  when  they  were  cast 
out,  they  went  into  the  swine;  on  which  the  whole  herd 
I'ushed  down  a  precipice  into  the  sea,  and  perished  in  the 
waters.  Tlien  the  lierdsmen  fled  into  the  city,  and  repoi'ted 
everytliing,  and  what  had  happened  to  the  demoniacs.  Pre- 
sently the  whole  city  went  out  to  meet  Jesus,  and  having 
seen  him,  entreated  him  to  depart  out  of  their  territory. 

IX. — Then  having  gone  aboard  the  bark,  he  repassed, 
and  went  to  his  own  city;  where  they  brought  to  him  a  par- 
alytic, laid  upon  a  bed.  Jesus  perceiving  their  faith,  said 
to  the  paralytic,  Son,  take  courage,  your  sins  are  forgiven 
you.  On  which  some  of  the  scribes  said  within  themselves. 
This  man  blasphemes.  But  Jesus  knowing  their  sentiments, 
said,  Why  do  you  harbor  evil  thoughts?  AVhich  is  easier — 
to  say,  Your  sins  are  forgiven;  or  to  say,  ivith  effect — Arise 
and  walk?  But  that  you  may  know  that  the  Son  of  Man 
has  power  upon  the  earth  to  forgive  sins;  Arise,  then,  (said 
he  to  the  paralytic,)  take  up  your  bed  and  go  home.  Ac- 
cordingly he  arose,  and  went  home.  And  the  people  saw 
and  wondered,  glorifying  God,  who  had  given  such  power 
to  men. 

9. — As  Jesus  departed  thence,  he  saw  a  man,  named 
Matthew,  sitting  at  the  toll  office;  to  whom  he  said,  Follow 
me.     And  he  arose  and  followed  him. 

10. — Afterward  Jesus  being  at  table  in  a  house,  many 
publicans  and  sinners  came,  and  placed  themselves  with  him 
and  his  disciples.  Some  of  the  Pharisees  observing  this, 
said  to  his  disciples.  Why  does  youi-  teacher  eat  with  ijubli- 
cans  and  sinners?  Jesus  hearing  them,  answered.  The  whole 
need  not  a  physician,  but  the  sick.  Go,  therefore,  and  learn 
what  this  means,  "I  desire  humanity,  and  not  sacrifice :"  for 
I  came  to  call,  not  the  righteous,  but  sinners. 

14. — Then  John's  disciples  addressing  him,  said.  We  and 
the  Pharisees  often  fast:  why  do  your  disciples  never  fast? 
Jesus  answered,  Can  the  bridemen  mourn  while  the  bride- 
gi-oom  is  with  them?  But  the  time  will  come,  when  the 
bridegroom  shall  be  taken  ii'om  them,  and  then  they  will  fast. 
No  person  mends  an  old  garment  with  undressed  cloth;  else 
the  patch  itself  tears  the  gai-ment,  and  makes  a  greater  rent. 
Neither  do  people  put  new  wine  into  old  leathei'  bottles; 
otherwise  the  bottles  burst:  and  thus,  both  the  wine  is  spilt, 
and  the  bottles  are  rendei'ed  useless.  But  they  i)nt  new 
wine  into  new  bottles,  and  both  ai'e  preserved. 

18. — While  he  was  speaking,  a  ruler  came,  and  prostrat- 
ing himself,  said,  My  daughter  is  by  this  time  dead;  but 


Ch.  X.  MATTHEW.  69 

come,  and  lay  your  hand  u^jon  her,  and  she  will  revive.  And 
Jesns  arose,  and,  as  he  Ibllowed  him,  with  his  disciples,  a 
woman,  who  had  been  Uvelve  years  afflicted  with  a  bloody 
issue,  coming-  behind,  touched  the  tuft  of  his  mantle;  for 
she  said  Avithin  herself.  If  I  but  touch  his  mantle,  I  shall  re- 
cover. Jesus  turning-  about,  saw  her,  and  said.  Daughter, 
take  courage,  your  faith  has  cured  you.  And  the  woman 
was  well  from  that  instant. 

23. — Being-  come  into  the  ruler's  house,  and  seeing-  the 
players  on  the  flute,  with  the  crowd,  making  a  bustle,  he  said 
to  them,  WithdraAV,  for  the  young  woman  is  not  dead,  but 
asleep.  And  they  derided  him:  but  when  the  people  were 
put  out,  he  entered,  and  having  taken  hei-  by  the  hand,  the 
youn^  woman  arose.  IN'ow  the  fame  of  this  action  spread 
through  all  that  country. 

27. — When  Jesus  departed  thence,  two  blind  men  fol- 
lowed him,  crying.  Son  of  David,  have  pity  upon  us.  Being 
come  into  the  house,  the  blind  men  approached  him:  and 
Jesus  said  to  them.  Do  you  believe  that  I  can  do  this?  They 
answered,  Yes,  Master.  Then  he  touched  their  eyes,  saying, 
Be  it  to  you  according  to  your  faith.  Immediately  theii 
eyes  were  oi3ened.  And  Jesus  strictly  charging  them,  said, 
Take  care  that  no  person  know  it.  But  being  departed,  they 
spread  his  lame  through  all  that  country. 

32. — They  were  scarcely  gone,  when  a  dumb  demoniac 
was  presented  to  him.  The  demon  being  expelled,  the  dumb 
spoke,  and  the  people  wondered,  saying,  Nothing  like  thin 
was  ever  seen  in  Israel.  But  the  Pharisees  said,  He  expelp 
the  demons  by  the  prince  of  the  demons. 

SECTIOI^r  V. 

THE   CHAKGE    TO   THE   APOSTLES. 

35. — THEIST  Jesus  went  through  all  the  cities  and  vil- 
lages, teaching  in  their  synagogues,  and  proclaiming  the 
glad  tidings  of  the  Reign,  and  curing  every  disease  and 
every  malady.  But  when  he  saw  the  multitudes,  he  had 
compassion  upon  them,  l)ecause  they  Avere  scattered  and  ex- 
posed, like  a  flock  witbi.ut  a  shciihci-d.  Then  he  said  to  hie 
disciples.  The  harvest  is  plentiful,  but  the  reapers  are  few: 
entreat,  therefore,  the  Lord  of  the  harvest,  that  he  would 
send  laborers  to  reap  it. 

X. — And  having  called  to  him  his  twelve  disciples,  he 
gave  them  power  to  expel  unclean  spirits,  and  to  cure  dis- 


70  MATTHEW.  Cn.  X. 

eases  and  maladies  of  every  kind.  Now  these  are  the  names 
of  the  twelve  apostles:  The  first,  Simon,  called  Peter,  and 
Andrew  his  brother;  James,  son  of  Zebedee,  and  John  his 
brother;  Philip  and  Bartholomew;  Thomas,  and  Matthew 
the  publican;  James,  son  of  Alpheus,  and  Lebbeus,  sm*- 
named  Thaddeus;  and  Simon  the  Canaanite,  and  Jndas  Is- 
cariot,  he  who  betrayed  him.  These  twelve  Jesus  commis- 
sioned, instructing  them,  and  saying: 

6. — Go  not  away  to  the  Gentiles,  nor  enter  a  Samaritan 
city;  but  go  directly  to  the  lost  sheep  of  the  stock  of  Israel. 
And  as  you  go,  proclaim,  saying.  The  Reign  of  Heaven  ap- 
proaches. Heal  the  sick,  raise  the  dead ;  cleanse  lejiers,  ex- 
pel demons ;  fi-eely  you  have  received,  freely  give.  Put  not 
gold,  or  silver,  or  brass  in  yom-  girdles ;  carry  no  traveling 
bag,  no  spare  coats,  shoes,  or  stafl';  for  the  workman  is 
worthy  of  his  maintenance. 

11. — And  whatever  city  or  village  you  enter,  inquire 
what  person  of  worth  dwells  there ;  and  abide  with  him  until 
you  leave  the  place.  When  you  enter  the  house,  salute  the 
family.  If  the  family  be  worthy,  the  peace  you  wish  them, 
shall  come  upon  them:  if  they  be  not  worthy,  it  shall  re- 
bound upon  yourselves.  Wheresoever  they  will  not  receive 
you,  nor  regard  your  words,  in  departing  that  house  or  city, 
shake  the  dust  off  yom*  feet.  Indeed,  I  say  to  you,  the  con- 
dition of  Sodom  and  Gomorrah  shall  be  more  tolerable  cn 
the  day  of  judgment,  than  the  condition  of  that  city. 

16. — Behold!  I  send  you  forth  as  sheep  amidst  wolves. 
Be  therefore  prudent  as  the  serpents,  and  harmless  as  thf 
doves.  But  be  upon  your  guard  against  these  men;  for  thcj 
will  deliver  you  to  comicils,  and  scourge  you  in  their  syna- 
gogues; and  you  shall  be  broiight  before  governors  and 
kings,  on  my  account,  to  bear  testimony  to  them,  and  to  the 
Gentiles.  But  when  they  deliver  you  up,  be  not  anxious 
how,  or  what  you  shall  speak;  for  what  you  shall  speak  shall 
be  suggested  to  you  in  that  moment.  For  it  shall  not  be 
you  that  shall  speak;  but  the  Spirit  of  my  Father,  who  will 
speak  by  you.  Then  the  brother  will  deliver  up  the  brother 
to  death;  and  the  father  the  child;  and  children  will  arise 
against  their  parents,  and  procure  their  death.  And  for  my 
name  you  shall  be  hated  universally.  But  the  man  who 
l)erseveres  to  the  end,  shall  be  saved. 

23. — Therefore,  when  they  persecute  you  in  one  city,  flee 
to  another;  for  indeed,  I  say  to  you,  you  shall  not  have 
gone  through  the  cities  of  Israel,  till  the  Son  of  Man  be 
come.  A  disciple  is  not  above  his  teacher,  nor  a  servant 
above  his  master.     It  is  enough  lor  the  disciple  to  be  as  his 


Ch.  XI.  MATTHEW.  71 

teaclier,  and  foi"  the  servant  to  be  as  his  master.  If  they 
have  called  the  master  of  the  house  Beelzebub,  how  much 
more  his  domestics? 

20. — Therefore,  fear  them  not;  for  there  is  nothing  hid 
that  shall  not  be  detected;  nothing  secret  that  shall  not  be 
known.  What  I  tell  you  in  the  dark,  publish  in  the  light; 
and  what  is  whispered  in  your  ear,  proclaim  I'rom  the  house 
tops.  And  fear  not  them  who  kill  the  body,  but  can  not 
kill  the  soul;  rather  fear  him  who  can  destroy  both  soul  and 
l)ody  in  hell.  Are  not  two  sparrows  sold  for  a  penny?  Yet 
neither  of  them  falls  to  the  ground  without  your  Father. 
Nay,  the  veiy  hairs  of  your  head  are  all  numbered.  Feai- 
not,  then;  you  are  much  more  valuable  than  sparrows. 
Whoever,  therefore,  shall  acknowledge  me  before  men,  him 
will  I  also  acknowledge  before  my  Father,  who  is  in  heaven. 
But  whoe\er  shall  disown  me  before  men,  him  will  I  also 
disown  before  my  Father,  who  is  in  heaven. 

34. — Think  not  that  I  am  come  to  bring  peace  to  the 
earth.  I  came  not  to  bring  peace,  but  a  sword.  For  I  am 
come  to  cause  dissension  between  father  and  son,  between 
mother  and  daughter,  between  mother-in-law  and  daughter- 
in-law;  so  that  a  man's  enemies  will  be  found  in  his  own 
family.  He  who  loves  father  or  mother  more  than  me,  is 
not  worthy  of  me.  He  who  loves  son  or  daughter  more 
than  me,  is  not  worthy  of  me.  He  who  will  not  take  his 
cross  and  follow  me,  is  not  worthy  of  me.  He  who  pre- 
serves his  life,  shall  lose  it:  but  he  who  loses  his  life,  on  my 
account,  shall  preserve  it. 

40. — He  that  receives  you,  receives  me;  and  he  that  re- 
ceives me,  receives  him  who  sent  me.  He  that  receives  a 
pi'ophet,  because  he  is  a  prophet,  shall  obtain  a  prophet's  re- 
ward; and  he  that  receives  a  righteous  man,  because  he  is  a 
righteous  man,  shall  receive  a  righteous  man's  reward:  and 
whosoever  shall  give  one  of  these  little  ones,  because  he  is 
my  disciple,  a  single  cup  of  cold  water  to  drink;  indeed,  I 
say  to  you,  he  shall  not  lose  his  reward. 

XI. — When  Jesus  had  made  an  end  of  instructing  his 
twelve  disciples,  he  departed  thence,  to  teach  and  give  warn- 
ing in  the  cities. 

SECTION  VI. 

THE   CHARACTER    OF    THE   TIMES. 

2. — NOW  John,  li.iviiig  heard  in  prison  of  the  works  of 
the  Messiah,  sent  two  of  his  disciples,  wh(,  asked  him.  Are 


72  MATTHEW.     .  Ch.  XI. 

you  he  that  comes,  or  must  we  expect  another?  Jesus  an- 
swering, said  to  them,  Go,  and  relate  to  John,  what  you 
have  heard  and  seen.  The  blind  are  made  to  see,  the  lame 
to  walk;  lepers  are  cleansed;  the  deaf  hear;  the  dead  are 
raised ;  and  good  news  is  brought  to  the  poor ;  and  happy  is 
he,  to  whom  I  shall  not  prove  a  stmnbling  block. 

7. — ^When  they  were  departed,  Jesus  said  to  the  people 
concerning  John,  What  did  you  go  out  into  the  wilderness 
to  behold?  A  reed  shaken  by  the  wind?  But  what  did 
you  go  out  to  see?  A  man  effeminately  dressed?  It  is^ 
king's  palaces  that  such  li-equent.  What  then  did  you  go 
to  see?  A  prophet?  Yes,  I  tell  you,  and  something  supe- 
rior to  a  prophet:  for  this  is  he,  concerning  whom  it  is  writ- 
ten, "  Behold  I  will  send  my  angel  before  you,  who  shall 
prepare  your  way."  Indeed,  I  say  to  you,  among-  those  that 
are  born  of  women,  there  has  not  arisen  a  greater  than  John 
the  Immerser.  Yet  the  least  in  the  Reign  of  Heaven  is 
greater  than  he.  From  the  first  appearing  of  John  the  Im- 
merser until  now,  the  kingdom  of  heaven  is  invaded,  and 
invaders  take  possession  by  force.  For  till  John  appeared, 
all  the  prophets  and  the  law  were  yoiu-  instructors :  and,  if 
you  will  bear  to  be  told  it,  this  is  the  Elijah  that  was  to 
come.     Whoever  has  ears  to  hear,  let  him  hear. 

16. — But  to  what  shall  I  liken  this  generation?  It  is 
like  boys  in  the  market  place,  to  whom  their  playfellows 
complain,  saying.  We  have  played  to  you  upon  the  pi^Je, 
but  you  have  not  danced;  we  have  sung  moiu-nful  songs  to 
you,  but  you  have  not  lamented.  For  John  came  abstaining 
from  meat  and  drink,  and  they  say,  He  has  a  demon;  the 
Son  of  Man  came  using  meat  and  drink,  and  they  say.  He 
is  a  lover  of  banquets  and  wine,  a  companion  of  publicans 
and  sinners.     But  wisdom  is  justified  by  her  children. 

20. — Then  he  began  to  reproach  the  cities,  in  which  most 
of  his  miracles  had  been  i)erformed,  because  they  reformed 
not.  Alas  for  thee,  Chorazin!  Alas  for  thee,  Bethsaida! 
for  if  the  miracles  which  have  been  performed  in  you,  had 
been  performed  in  Tyre  and  Sidon,  they  had  reformed  long 
ago  in  sackcloth  and  ashes.  Know,  therelbre,  that  the  con- 
dition of  Tyre  and  Sidon,  on  the  day  of  judgment,  shall  be 
more  tolerable  than  yours.  And  thou,  Capernaum,  which 
hast  been  exalted  to  heaven,  shalt  be  bi-ought  down  to 
Hades;  for,  if  the  miracles  which  have  been  performed  in 
thee,  had  been  performed  in  Sodom,  it  had  remained  till 
now.  Know,  therefore,  that  the  condition  of  Sodom,  on  the 
day  of  judgment,  shall  be  more  tolerable  than  thine. 

25. — On  that  occasion  Jesus  said,  I  adore  thee,  O  Father, 


Ch.  Xn.  MATTHEW.  13 

Lord  ol"  lieaven  and  earth,  because,  having  conceiUcd  these 
things  from  sages  and  the  learned,  thou  hast  revealed  them 
to  babes:  yes.  Father,  because  such  is  thy  [)Ieasure. 

27. — My  Father  has  imparted  everything  to  me;  and  no 
one  knows  the  Son,  except  the  Father;  neither  knows  any 
one  the  Father,  except  the  Son,  and  he  to  whom  the  Son 
will  reveal  hiiu.  Come  to  me,  all  you  who  toil  and  are  bur- 
dened, and  I  will  give  you  rest.  Take  my  yoke  upon  you, 
and  be  taught  by  me;  lor  T  am  meek  and  condescending: 
and  youi'  souls  shall  find  relief.  For  my  yoke  is  easy  and 
my  burden  is  light. 

XII. — At  that  time,  as  Jesus  was  walking  through  the 
corn  on  the  Sabbath,  his  disciples  being  hungry,  began  to 
pluck  the  ears  of  corn,  and  to  eat  them.  The  Pharisees  ob- 
serving this,  said  to  him,  Lo!  your  disciples  are  doing  what 
is  not  lawful  to  do  on  the  Sabbath.  He  answered,  Have  you 
Qot  read  what  David  did,  and  his  attendants,  when  they  were 
hungi-y;  how  he  entered  the  tabernacle  of  God,  and  eat  the 
loaves  of  the  presence,  which  was  not  lawful  for  him,  or  his 
attendants,  to  eat  but  solely  for  the  priests?  Or  have  you 
not  learnt  from  the  law,  that  the  pi'iests  in  the  temple  violate 
the  rest  to  be  observed  on  Sabbaths,  and  are  blameless? 
Now  I  affirm,  that  something  greater  than  the  temple  is 
here.  But  had  you  known  what  this  means,  "  I  desire  hu- 
manity and  not  sacrifice,"  you  would  not  have  condemned 
the  guiltless;  for  the  Son  of  Man  is  master  of  the  Sab- 
bath. 

9. — Leaving  that  place,  he  went  into  their  synagogue, 
and  found  a  man  there  whose  hand  was  blasted.  They  asked 
Jesus,  with  a  design  to  accuse  him,  Is  it  lawful  to  heal  on 
the  Sabbath?  He  answered,  "What  man  is  there  amongst 
jow,  who  having  one  sheep,  if  it  fall  into  a  pit  on  the  Sab- 
bath, will  not  lay  hold  on  it,  and  lilt  it  out?  And  does  not 
a  man  greatly  excel  a  sheep?  It  is  lawful,  therefore,  to  do 
good  on  the  Sabbath.  Then  he  said  to  the  man,  Stretch  out 
your  hand.  And  as  he  stretched  it  out,  it  became  sound 
like  the  other.  But  the  Pharisees  went  out,  and  concerted 
against  Jesus  to  destroy  him. 

15. — Jesus  knowing  this,  departed;  and  being  followed 
by  a  vast  multitude,  healed  all  their  sick,  enjoining  them  not 
to  make  him  known.  Thus  the  word  of  the  Pro])het  Isaiah 
was  verified,  "Behold  my  servant  whom  I  have  chosen,  my 
beloved  in  whom  my  soul  delights;  I  will  cause  my  Spirit 
to  abide  upon  him,  and  he  shall  give  laws  to  the  nations;  he 
will  not  coiitejid,  nor  clamor,  nor  cause  his  voice  to  be  heard 
in  the  streets.     A  bruised  reed  he  will  not  break;  and  a 


74  MATTHEW.  Ch.  XII. 

dimly  burning  tai^er  he  will  not  quench,  till  he  render  his 
laws  victorious.     ]!^ations  al  -o  shall  trust  in  his  name." 

22. — Then  was  brought  to  him  a  demoniac,  dixmb  and 
blind,  and  he  cured  him,  so  that  he  both  spoke  and  saw. 
And  all  the  people  said  Avith  amazement.  Is  this  the  son  of 
David?  But  the  Pharisees  hearing-  them,  said.  This  man 
expels  demons  only  by  Beelzebub,  prince  of  the  demons. 
But  Jesus,  knowing"  their  surmises,  said  to  them,  By  intes- 
tine dissensions  any  kingdom  may  be  desolated;  and  no  city 
or  family,  where  such  dissensions  are,  can  subsist.  !Now  if 
Satan  expel  Satan,  his  kingdom  is  torn  by  intestine  dissen- 
sions; how  can  it  then  subsist?  Besides,  if  I  expel  demons 
by  Beelzebub,  by  whom  do  your  sons  expel  them?  Where- 
fore they  shall  be  your  judges.  But  if  I  expel  demons  by 
the  Si)irit  of  God,  the  Reign  of  God  has  overtaken  you. 
For  how  can  one  enter  the  strong  one's  house,  and  plunder 
his  goods,  unless  he  first  overpower  the  strong  one?  Then 
indeed  he  may  plunder  his  house.  He  who  is  not  for  me,  is 
against  me :  and  he  who  gathers  not  with  me,  scatters. 

31. — Wherefore  I  say  to  you,  though  every  other  sin  and 
detraction  in  men  is  paixlonable,  their  detraction  from  the 
Spirit  is  unpardonable :  for  whosoever  shall  inveigh  against 
the  Son  of  Man  may  obtain  pardon;  but  whosoever  shall 
speak  against  the  Holy  Spirit,  shall  never  be  pardoned,  either 
in  the  present  state,  or  in  the  iuture.  Either  call  the  tree 
good,  and  its  fi'uit  good  ;  or  call  the  tree  bad,  and  its  fruit 
bad :  for  we  distinguish  the  tree  by  the  fruit.  Offspring  of 
vipers!  how  can  you  that  are  evil  speak  good  things,  since 
it  is  out  of  the  fullness  of  the  heart  that  the  mouth  speaks. 
The  good  man,  out  of  his  good  treasure,  produces  good 
things;  the  bad  man,  out  of  his  bad  treasure,  produces  bad 
things.  Be  assured,  however,  that  of  every  pernicious  word 
which  men  shall  utter,  they  shall  give  an  account  on  the  day 
of  judgment.  For  by  your  words  yoii  shall  be  acquitted, 
and  by  your  words  you  shall  be  condemned. 

38. — Then  some  of  the  Scribes  and  Pharisees  interposed, 
saying.  Rabbi,  we  desire  to  see  a  sign  from  you.  He  an- 
swering, said  to  them,  An  evil  and  adultei'ous  race  demands 
a  sign;  but  no  sign  shall  be  given  it,  but  the  sign  of  the 
Prophet  Jonah.  For  as  Jonah  was  three  days  and  three 
nights  in  the  stomach  of  the  great  fish,  the  Son  of  Man  will 
be  three  days  and  three  nights  in  the  bosom  of  the  earth. 
The  ISfinevites  will  stand  up  in  the  judgment  against  this 
race,  and  cause  it  to  be  condemned,  because  they  reformed 
when  they  were  warned  by  Jonah;  and  behold  here  some- 
thing greater  than  Jonah.     The  Queen  of  the  South  country 


Cb.  Xm.  MATTHEW.  75 

will  arise  in  the  judgment  against  this  race,  and  cause  it  to 
be  condemned;  because  she  came  from  the  extremities  of  the 
fourth  to  hear  the  wise  discourses  of  Solomon;  and  behold 
liere  something  greater  than  Solomon. 

43. — An  unclean  spirit,  when  he  is  gone  out  of  a  man, 
wanders  over  parched  deserts  in  search  oi'  a  resting-place. 
And  not  finding  any,  he  says,  I  will  return  to  my  house 
whence  I  came;  and  being  come,  he  finds  it  empty,  swept, 
and  garnished.  Then  he  goes,  and  brings  with  him  seven 
other  spirits  more  wicked  than  himself;  and  having  entered, 
they  dwell  there;  and  the  last  state  of  that  man  is  worse 
than  the  first:  thus  will  it  fare  with  this  evil  race. 

4(3. — While  he  discoursed  to  the  people,  his  mother  and 
brothers  were  without,  desiring  to  speak  with  him.  And 
one  said  to  him.  Your  mother  and  your  brothers  are  without, 
desiring  to  speak  with  you.  He  answering,  said  to  him  that 
told  him.  Who  is  my  mother?  and  who  are  my  brothers? 
Then  stretching  out  his  hand  toward  his  disciples,  he  said. 
Behold  my  mother  and  my  brothers.  For  whosoever  docs 
the  will  of  my  Father  who  is  in  heaven,  is  my  brother,  and 
sister,  and  mother. 

SECTION  VII. 

PARABLES- 

XIII. — The  same  day,  Jesus  having  gone  out  of  the 
house,  sat  by  the  sea-side;  but  so  great  a  multitude  flocked 
about  him,  that  he  went  into  a  bark,  and  sat  down  there, 
while  all  the  people  stood  on  the  shore.  Then  he  discoui'sed 
to  them  of  many  things  in  parables. 

4. — The  sower,  said  he,  went  out  to  sow;  and,  in  sowing, 
some  seeds  fell  by  the  way-side,  and  the  birds  came  and 
picked  them  up:  some  Icll  on  rocky  ground,  where  they  had 
but  little  earth:  these  sjjrang  up  the  sooner,  because  the  soil 
had  no  depth:  but  alter  the  sun  had  beat  upon  them,  they 
were  scorched,  and  having  no  root,  withered  away.  Some 
fell  among  thoi'us,  and  the  thorns  grew  up,  and  choked  them. 
Others  fell  into  good  ground,  and  yielded  increase,  some  a 
hundred,  some  sixty,  some  thirty  fold.  Whoever  has  ears  to 
hear,  let  him  bear. 

10. — Then  the  disci[)les  addressed  him,  saying.  Why  do 
you  speak  to  them  in  parables?  He  answering,  said  to  them, 
BecaxTse  it  is  your  ])rivilege,  and  not  theii's,  to  know  the  se- 
crets (jf  the  Reign  of  Heaven.  F<jr  to  him  that  has,  more 
shall  be  given,  and  he  shall  abound;  but  from  him  that  has 


76  MATTHEW.  Ch.  XHT. 

not,  even  that  which  he  has  shall  be  taken.  For  this  reason 
[  speak  to  them  in  parables;  because  they  seeing,  see  not; 
and  hearing-,  hear  not,  nor  regard;  insomuch  that  this  pro- 
phecy of  Isaiah  is  tlilfilled  in  them,  "  You  will  indeed  hear, 
but  will  not  understand;  you  will  look,  but  will  not  perceive. 
For  this  people's  understanding  is  stupefied,  their  ears  are 
deafened,  and  their  eyes  they  have  closed;  lest  seeing  with 
their  eyes,  hearing  with  their  ears,  and  apprehending  with 
their  understanding,  they  should  reform,  and  I  should  re- 
claim them."  But  blessed  are  your  eyes,  because  they  see; 
and  your  ears,  because  they  hear.  For,  indeed,  I  say  to  you, 
that  many  prophets  and  righteous  men  have  desired  to  see 
the  things  which  you  see,  but  have  not  seen  them;  and  to 
hear  the  things  which  you  hear,  but  have  not  heard  them. 

18. — Understand  you,  therefore,  the  parable  of  the 
sower.  When  one  hears  the  doctrine  of  the  Reign,  but  con- 
siders it  not,  the  evil  one  comes,  and  snatches  away  that 
which  was  sown  in  his  heart.  This  explains  what  fell  by 
the  way-side.  That  which  fell  on  rocky  ground,  denotes 
him  who,  hearing  the  word,  receives  it  at  first  with  pleasure ; 
yet,  not  having  it  rooted  in  his  mind,  retains  it  but  a  while; 
for  when  trouble  or  persecution  comes,  because  of  the  word, 
instantly  he  relapses.  That  which  fell  among  thorns,  de- 
notes that  hearer  in  whom  worldly  cares,  and  deceitful  riches, 
choke  the  word,  and  render  it  unfruitful.  But  that  which 
fell  into  good  soil,  and  bore  fruit,  some  a  hundred,  some 
sixty,  some  thirty  fold,  denotes  him,  who  not  only  hears  and 
considers,  but  obeys  the  word. 

24. — Another  parable  he  proposed  to  them,  saying.  The 
kingdom  of  heaven  may  be  compared  to  a  field,  in  which 
the  proprietor  has  sown  good  grain:  but  while  people  were 
asleep,  his  enemy  came,  and  sowed  darnel  among  the  wheat, 
and  went  otf.  Wh-en  the  blade  was  up,  and  putting  forth 
the  ear,  then  appeared  also  the  darnel.  And  the  servants 
came,  and  said  to  their  master,  Sir,  you  sowed  good  grain  in 
yom*  field;  whence,  then,  has  it  darnel?  He  answered,  An 
enemy  has  done  this.  They  said,  Will  you,  then,  that  we 
weed  them  out?  He  replied,  No,  lest  in  weeding  out  the 
darnel,  you  tear  up  also  the  wheat.  Let  both  grow  together 
until  the  harvest;  and  in  the  time  of  harvest,  T  will  say  to 
the  reapers,  first  gather  the  darnel,  and  make  them  into  bun- 
dles for  burning;  then  carry  the  wheat  into  my  barn. 

31. — Another  similitude  he  proposed  to  them,  saying. 
The  kingdcjni  of  heaven  is  like  a  grain  of  mustard  seed, 
which  a  man  planted  in  his  field;  lor  though  it  is  the  small- 
est of  seeds,  it  is,  when  grown,  larger  than  any  herb,  and 


Ch.  XTTT.  MATTHEW.  77 

becomes  a  tree,  so  that  the  birds  of  the  air  take  shelter  in 
its  branches. 

33. — Another  similitiule  he  gave  them:  The  kingdom  of 
heaven  is  like  leaven,  which  a  woman  mingled  in  three  meas- 
m"es  of  meal,  till  the  whole  was  leavened. 

31. — All  these  similitudes  Jesus  spoke  to  the  people; 
for  he  taught  them  only  by  similitudes;  in  this  verifying 
the  word  of  the  Prophet,  "I  will  discourse  in  parables;  I 
will  utter  things  concerning  which,  all  antiquity  has  been 
silent." 

3(i. — Then  Jesus,  leaving  the  multitude,  retired  to  the 
house,  where  his  disciples  accosted  him,  saying,  Explain  to 
us  the  parable  of  the  darnel  in  the  field.  Jesus  answering, 
said  to  them.  He  who  sowed  the  good  seed  is  the  Son  of 
Man.  The  field  is  the  world:  the  good  seed  are  the  sons  of 
the  kingdom;  and  the  darnel  are  the  sons  of  the  evil  one; 
the  enemy  who  sowed  them  is  the  devil.  The  harvest  is  the 
conclusion  of  this  state;  and  the  reapers  are  the  angels.  As, 
therefore,  the  darnel  is  gathered  and  bm-nt,  so  shall  it  be  at 
the  conclusion  of  this  state.  The  Son  of  Man  will  send  his 
angels,  who  shall  gather  out  of  his  kingdom  all  seducers  and 
iniquitous  persons,  and  throw  them  into  the  burning  furnace: 
wee})ing  and  gnashing-  of  teeth  shall  be  there.  Then  shall 
the  righteoixs  shine  like  the  sun  in  the  kingdom  of  their  Fa- 
ther.    Whoever  has  ears  to  hear  let  him  hear. 

44. — Again,  the  kingdom  of  heaven  is  like  treasure  hid 
in  a  field,  which,  when  a  man  has  discovered,  he  conceals  the 
discoveiT,  and  for  joy  thereof,  sells  all  that  he  has,  and  buys 
that  field. 

\~). — Again,  the  kingdom  of  heaven  is  like  a  pearl  ex- 
tremely precious,  which  a  merchant,  in  quest  of  fine  pearls, 
having  found,  sold  all  that  he  had,  and  piu-chased  it. 

47. — Again,  the  kingdom  ol"  heaven  is  like  a  sweep-net 
cast  into  the  sea,  which  incloses  fish  of  every  kind.  When 
it  is  full,  they  draw  it  ashore,  and  gather  the  good  into  ves- 
sels, but  throw  the  useless  away.  So  shall  it  be  at  the  con- 
clusion of  this  state.  The  angels  will  come  and  separate 
the  wicked  from  among  the  righteous,  and  throw  tliem  into 
the  l)urning  furnace.  Weeping  and  gnashing  of  teeth  shall 
be  there. 

;")!. — -Jesus  said.  Do  you  understand  all  these  things? 
They  answered.  Yes,  Mastei".  He  added.  Every  sci'ibe, 
therefbi'c,  instructed  lor  the  Keign  of  Heaven,  is  like  a  house- 
holder, who  brings  out  ol'  his  storehouse  new  things  and 
old.  And  after  he  had  finished  these  similitudes,  he  departed 
thence. 


78  MATTHEW.  Ch.  XTV. 

SECTION   VIII. 

THE   PEOPLE    TWICE   FED    IN    THE   DESEET. 

54. — JESUS  being  come  into  his  own  country,  taught 
the  inhabitants  in  their  synagogue :  and  they  said  with  as- 
tonishment, Wlience  has  this  man  this  wisdom,  and  this 
power  of  working  miracles?  Is  not  this  the  carpenter's 
son?  Is  not  his  mother  called  Mary?  And  do  not  his 
brothers,  James,  and  Joses,  and  Simon,  and  Judas,  and  all 
his  sisters,  live  amongst  us?  Whence,  then,  has  he  all  these 
things?  Thus  they  were  ofTended  at  him.  But  Jesus  said 
to  them,  A  prophet  is  no  where  disregarded,  except  in  his 
own  country,  and  in  his  own  family.  And  he  did  not  many 
miracles  there,  because  of  their  unbelief. 

XIV. — At  that  time,  Herod  the  tetrai-ch,  hearing  of  the 
fame  of  Jesus,  said  to  his  servants,  This  is  John  the  Im- 
merser;  he  is  raised  ti-om  the  dead;  and  therefore  miracles 
are  performed  by  him. 

3.-^For  Herod  had  caused  John  to  be  apprehended,  im- 
prisoned, and  bound,  on  account  of  Herodias,  his  brother 
Philip's  wife;  for  John  had  said  to  him.  It  is  not  lawful  for 
you  to  have  her.  And  Herod  would  have  put  him  to  death, 
but  was  afraid  of  the  populace,  who  accounted  him  a  proph- 
et. But  when  Herod's  bii'thday  was  kept,  the  daughter  of 
Herodias  danced  before  the  company,  and  pleased  Herod, 
wherefore  he  swore  he  would  grant  her  whatever  she  should 
ask.  She,  being  instigated  by  her  mother,  said.  Give  me 
here,  in  a  basin,  the  head  of  John  the  Immerser.  And  the 
king  was  sorry;  nevertheless,  fi'om  a  regard  to  his  oath  and 
his  guests,  he  commanded  that  it  should  be  gi\en  her.  Ac- 
cordingly John  was  beheaded  in  the  prison  by  his  ordei-. 
And  his  head  was  brought  in  a  basin,  and  pi-esented  to  the 
young  woman;  and  she  carried  it  to  her  mother.  Aftei- 
which,  his  disciples  went  and  br-onght  the  body,  and  having 
buried  it,  came  and  told  Jesus. 

13. — When  Jesus  heard  this,  he  embarked  privately;  and 
retired  into  a  deseit  place;  of  which  the  people  being  in- 
Ibrmed,  followed  him  by  land  out  of  the  cities.  Observing, 
as  he  landed,  a  great  multitude,  he  had  compassion  on  them, 
and  healed  their  sick. 

15. — Toward  the  evening,  his  disciples  accosted  him,  say- 
ing, This  is  a  desert  place,  and  the  time  is  now  past,  dismiss 
the  multitude,  that  they  may  go  to  the  villages;  and  buy 
themselves  provisions.     Jesus  answered,  They  need  not  go. 


Cfl.  XV.  MATTHEW.  79 

Supply  them  yourselves.  They  said  to  him,  We  have  here 
but  five  loaves  and  two  fishes.  He  replied,  Bring-  them 
hither  to  me.  Then  having  commanded  the  people  to  re- 
cline upon  the  grass,  he  took  the  five  loaves  and  the  two 
fishes,  and  looking  toward  heaven,  blessed  them;  then 
breaking  the  loaves,  he  gave  them  to  the  disciples,  and  they 
distributed  them  among  the  people.  When  all  had  eat,  and 
were  satisfied,  they  carried  ofl'  twelve  baskets  full  of  the 
fragments  that  remained.  Now  they  that  had  eat  were 
about  five  thousand  men;  besides  women  and  children. 

22. — Immediately  he  obliged  the  disciples  to  embark  and 
pass  over  before  him,  while  he  dismissed  the  multitude. 
Having  dismissed  the  multitude,  he  retired  by  himself  to  a 
mountain  to  pray,  and  remained  there  alone,  till  it  was  late. 
By  that  time  the  bark  was  half  way  over,  tossed  by  the 
waves,  tor  the  wind  was  conti'ary.  In  the  fourth  watch  of 
the  night  Jesus  went  to  them,  walking  on  the  sea.  When 
the  disciples  saw  him  walking  on  the  sea,  being  terrified, 
they  exclaimed.  An  apparition!  and  cried  out  for  fear. 
Jesus  immediately  spoke  to  them,  saying.  Take  courage;  it 
is  I,  be  not  afraid.  Peter  answering,  said  to  him,  If  it  be 
you,  Master,  bid  me  to  come  to  you  on  the  water.  Jesus 
said.  Come.  Then  Peter  getting  out  of  the  bark,  walked 
on  the  water  toward  Jesus.  But  finding  the  wind  boister- 
ous, he  was  frightened;  and  beginning  to  sink,  cried.  Mas- 
ter, save  me.  Jesus  instantly  stretching  out  his  hand, 
caught  him;  and  said  to  him,  Distrustliil  man,  wherefore  did 
you  doubt?  When  they  had  gone  aboard,  the  wind  ceased. 
Then  those  in  the  bark  came,  and  jjrostrated  themselves  be- 
fore him,  saying.  You  are  assuredly  God's  son. 

31. — Having  passed  over,  they  landed  on  the  territory  of 
Gennesaret;  the  inhal)itants  of  which  knowing  him,  sent 
through  all  that  country,  and  brought  to  him  all  the  dis- 
eased, who  besought  him  to  let  them  touch  but  a  tuft  of  his 
mantle;  and  as  many  as  touched  were  cured. 

XV. — Then  some  Sci'ibes  and  Pharisees  of  Jerusalem 
addressed  him,  saying,  Why  do  your  disci])les  transgress 
the  tradition  of  the  elders;  for  tho^y  wash  not  their  hands 
before  meals?  Jesus  answering,  said  to  them.  Why  do  you 
yourselves,  by  yom*  tradition,  transgress  the  commandnienl 
of  God?  For  God  has  conunanded,  saying,  "Honor  father 
and  mother;"  and  "Whosdcver  reviles  fathci-  or  mother,  let 
him  be  jmnished  with  death."  But  you  affirm.  If  a  man  say 
to  fiither  or  mother,  I  devote  whatever  of  mine  shall  jirofit 
you,  he  shall  not  allerward  honor,  by  //Is  (tssistaiice,  his  fa- 
ther or  his  mothei'.     Thus,  l)y  your  tradition,  you  annul  the 


80  MATTHEW.  Ch.  XV. 

commandment  of  God.  Hypocrites,  well  do  you  suit  the 
character  which  Isaiah  gave  of  you,  saying-,  "  This  people 
honor  me  with  their  lips,  though  their  heart  is  estranged  fi'om 
me.  But  in  vain  they  worship  me,  while  they  teach  institu- 
tions merely  human." 

10. — Then,  having  called  the  multitude,  he  said  to  them, 
Hear,  and  be  instructed.  It  is  not  what  goes  into  the  mouth 
pollutes  the  man ;  but  it  is  what  proceeds  out  of  the  mouth, 
that  pollutes  the  man.  On  which  his  disciples  accosting  him, 
said,  Did  you  observe  how  the  Pharisees,  when  they  heard 
that  saying  were  offended?  He  answered,  Every  plant, 
which  my  heavenly  Father  has  not  planted,  shall  be  extir- 
pated. Let  them  alone.  They  are  blind  leaders  of  the  blind; 
and  if  the  blind  lead  the  blind,  both  will  fall  into  the  ditch. 
Then  Peter  addressing  him,  said.  Explain  to  us  that  parable. 
Jesus  answered.  Are  you  also  void  of  understanding?  Do 
you  not  yet  apprehend,  that  whatever  enters  the  mouth 
passes  into  the  stomach,  and  is  tin-own  out  into  the  sink. 
But  that  which  proceeds  out  of  the  mouth,  issues  from  the 
heart,  and  so  pollutes  the  man.  For  out  of  the  heart  pro- 
ceed nralicious  contrivances,  murders,  adulteries,  fornications, 
thefts,  false  testimonies,  calumnies.  These  are  the  things 
which  pollute  the  man ;  but  to  eat  with  unwashed  hands  pol- 
lutes iK)t  the  man. 

21. — Then  Jesus  withdrew  into  the  confines  of  Tyre  and 
Sidon;  and  behold!  a  Canaanitish  woman  of  these  territories 
came  to  him,  crying,  Master,  Son  of  David,  have  pity  on  me; 
my  daughter  is  grievously  afiiicted  by  a  demon.  But  he 
gave  her  no  answer.  Then  his  disciples  interposed,  and  en- 
treated him,  saying,  Dismiss  her,  for  she  clamors  after  us. 
He  answering,  said.  My  mission  is  only  to  the  lost  shee]j  of 
the  stock  of  Israel.  She,  nevertheless,  advanced,  and  pros- 
trating herself  before  him,  said,  O  Lord,  lielp  me.  He  re- 
plied. It  is  not  seemly  to  take  the  children's  bi-ead,  and  throw 
it  to  the  clogs.  True,  Sir,  returned  she.  Yet  even  the  dogs 
are  allowed  the  crumbs  which  fall  from  their  master's  table. 
Then  Jesus,  answering,  said  to  her,  O  woman !  great  is  your 
faith.  Be  it  to  you  as  you  desire.  And  that  instant  her 
daughter  was  healed. 

29. — Jesus  having  left  that  place,  came  nigh  to  the  sea 
of  Galilee,  and  re]:)aired  to  a  mountain,  where  he  sat  down; 
and  great  multitudes  flocked  to  him,  liringing  with  them  the 
lame,  the  blind,  the  dund^,  the  crip])le,  and  sevei-al  others, 
whom  they  laid  at  his  feet;  and  he  healed  them:  insomuch 
that  the  people  beheld,  with  admiration,  the  dumb  speaking, 


Ch.  XVL  MATTHEW.  81 

the  ci'ipple  sound,  the  hune  walking,  and  the  blind  seeing; 
and  they  glorified  the  God  of  Israel. 

32. — Then  Jesus  called  to  him  his  disciples,  and  said,  1 
have  com])assion  on  the  multitude,  because  they  have  now 
attended  me  three  days,  and  have  nothing  to  eat;  I  will  not 
dismiss  them  lasting,  lest  they  faint  by  the  way.  His  disci- 
ples answered,  Whence  can  we  get  bread  enough,  in  this  sol- 
itude, to  satisfy  such  a  crowd?  He  asked  them.  How  many 
loaves  have  you?  They  said  seven,  and  a  few  small  fishes. 
Then  commanding  the  people  to  recline  upon  the  ground,  he 
took  the  seven  loaves  and  the  fishes,  which,  having  given 
thanks,  he  divided,  and  gave  to  his  disciples,  who  distributed 
them  among  the  peoi)le.  AVhen  all  had  eat,  and  were  satis- 
fied, they  carried  olf  seven  hand-baskets  full  of  the  frag- 
ments that  remained.  Now  they  that  had  eat  were  four 
thousand  men,  besides  women  and  children. 

39. — Then  having  dismissed  the  multitude,  he  embarked, 
and  sailed  to  the  coast  of  Magdala. 

XVI. — Thither  some  Pharisees  and  Sadducees  repaired, 
who,  to  try  him,  desired  that  he  would  show  them  a  sign  in 
the  sky.  He  answering,  said  to  them.  In  the  evening  you 
say,  it  will  be  fair  weather,  for  the  sky  is  red:  and  in  the 
morning.  There  will  be  a  storm  to-day,  for  the  sky  is  red 
and  lowering.  You  can  judge  aright  of  the  appearance  of 
the  sky,  but  can  you  not  discern  the  signs  of  the  times?  An 
evil  and  adulterous  race  demands  a  sign,  but  no  sign  shall 
be  gi\  en  it,  exce|)t  the  sign  of  the  Prophet  Jonah.  Then 
leaving  them  he  departed. 

5. — Now  his  disciples,  before  they  came  over,  had  forgot 
to  bring  loaves  with  them.  Jesus  said  to  them.  Take  heed, 
and  beware  of  the  leaven  of  the  Pharisees  and  of  the  Saddu- 
cees. On  which  they  said,  reasoning  among  themselves. 
This  is  because  we  have  brought  no  loaves  with  us.  Jesus 
perceiving  it,  said.  What  do  you  reason  amongst  yourselves, 
O  you  distrustful!  that  I  speak  thus,  because  you  have 
brought  no  loaves?  Have  you  no  reflection?  oi-  do  you  not 
reniendjcr  the  five  loaves  among  the  five  thousand,  and  how 
many  baskets  you  filled  with  the  fragments:  nor  the  seven 
loaves  among  the  four  thousand,  and  how  many  hand-baskets 
you  filled?  Ilow  is  it,  that  you  do  not  nnderstand,  that  I 
spoke  not  concei'ning  bread,  when  I  bade  you  beware  of  the 
leaven  of  the  Pharisees  and  of  the  Sadducees?  Then  they 
understood,  that  he  cautioned  them  not  against  the  leaven 
which  the  Pharisees  and  the  Sadducees  used  in  bread,  but 
against  their  docti'ine. 
G 


82  MATTHEW.  ( hi.  X V !  I . 


SECTION  IX. 

TIIK    TRANSFIGURATION. 

13. — AS  Jesus  was  going  to  the  disti-ict  of  Cesarea  Phil- 
ippi,  he  asked  his  disciples,  saying,  Who  do  men  say  that 
the  Son  of  Man  is?  They  answered.  Some  say,  John  the 
Immerser;  others,  Elijah;  others,  Jeremiah,  or  one  of  the 
Prophets.  But  who,  returned  he,  do  you  say  that  I  am? 
Simon  Peter  answering,  said.  You  are  the  Messiah,  the  Son 
1)1"  the  living  God.  Jesus  replying,  said  to  him,  Happy  ai-e 
you,  Simon  Barjona;  for  flesh  and  blood  has  not  revealed 
this  to  you,  but  my  Father  who  is  in  heaven.  I  tell  you, 
likewise,  you  are  named  Stone;  and  on  this  rock  I  will  build 
my  congregation,  over  which  the  gates  of  Hades  shall  not 
prevail.  Moreover,  I  will  give  you  the  keys  of  the  kingdom 
of  heaven:  whatever  you  shall  bind  on  the  earth,  shall  be 
bound  in  heaven;  and  whatever  you  shall  loose  on  the  earth, 
shall  he  loosed  in  heaven.  Then  he  forbade  his  disciples  to 
tell  any  man  that  he  is  the  Messiah. 

21. — From  that  time  Jesus  began  to  disclose  to  his  dis- 
ciples, that  he  must  go  to  Jerusalem,  and  there  sufier  much 
from  the  elders,  and  the  chief  priests,  and  the  scribes,  and 
be  killed,  and  that  he  must  be  raised  the  third  day.  On 
which  Peter,  taking  hiin  aside,  reproved  him,  saying.  Be 
this  far  ii'om  you,  Mastei-;  this  shall  not  befall  you.  But  he 
turning,  said  to  Peter,  Get  you  hence,  adversary,  you  are 
an  obstacle  in  my  way;  lor  yoii  relish  not  the  things  of  God, 
but  the  things  of  men. 

24. — Then  said  Jesus  to  his  disciples,  If  any  man  will 
come  under  my  guidance,  let  him  i-enounce  himself,  and  take 
up  his  cross,  and  follow  me.  For,  whosoever  would  save 
his  life,  shall  lose  it;  and  whosoever  will  lose  his  life  lor  my 
sake,  shall  find  it.  What  is  a  man  profited,  if  he  should 
gain  the  whole  world,  with  the  forfeit  of  his  life?  or  what 
will  a  man  not  give  in  ransom  for  his  life?  For  the  Son  of 
Man,  vested  with  his  Father's  glory,  shall  come  hereafter  with 
his  heavenly  messengers,  and  recompense  every  one  accord- 
ing to  his  actions.  Indeed,  I  say  to  you,  some  of  those  who 
are  pi-esent,  shall  not  taste  death,  until  they  see  the  Son  of 
Man  enter  upon  his  Reign. 

XVII. — After  six  days,  Jesus  took  Peter,  and  James, 
and  John,  brother  of  James,  apart  to  the  top  of  a  high 
mountain,  and  was  transfigured  in  their  presence.  His  face 
shone  as  the  sun;  and  his  raiment  became  white  as  the  liglit. 


Ch.  XVn.  MATTHEW.  83 

And  pi'esently  appeared  to  them  Moses  and  Elijah  convers- 
ing with  him.  Peter,  npon  this,  addressing  Jcsns,  said, 
Master,  it  is  good  for  ns  to  stay  here;  let  ns  make  here,  il 
yon  will,  three  booths;  one  for  you,  and  one  lor  Moses,  and 
one  lor  Elijah.  While  he  was  speaking,  behold!  a  bi'ight 
clond  covered  them,  and  out  of  the  clond  a  voieeeame,  which 
saul.  This  is  my  Son,  the  beloved  in  whom  I  delight:  hear 
him.  The  diseiples  hearing  this,  fell  upon  their  faces,  and 
were  greatly  frightened.  But  Jesus  came  and  touched  them, 
saying.  Arise;  be  not  afraid.  Then  lifting  up  their  eyes, 
I  hey  saw  none  but  Jesus. 

9. — As  they  went  down  from  the  mountain,  Jesus  com- 
manded them,  saying.  Tell  no  person  what  you  have  seen, 
until  the  Son  of  Man  rise  from  the  dead.  Then  the  disciples 
asked  him,  saying.  Why  say  the  scribes  that  Elijah  must 
come  first?  Jesus  answering,  said  to  them,  To  consummate 
the  whole,  Elijah,  indeed,  must  come  first.  But  I  tell  you, 
Elijah  is  come  already,  though  they  did  not  acknowledge 
him,  but  have  treated  him  as  they  pleased.  Thus  they  will 
treat  the  Son  of  Man  also.  Then  the  disciples  understood, 
that  he  spoke  concerning  John  the  Immerser. 

14. — When  they  were  come  to  the  multitude,  a  man  came 
to  him,  who  kneeling,  said.  Sir,  have  pity  on  my  son;  for  he 
is  grievously  distressed  with  lunacy;  often  he  falls  into  the 
fire,  and  often  into  the  water,  and  1  presented  him  to  your 
disciples;  but  they  could  not  cure  him.  Jesus  answering, 
said,  O  iinbelieving  and  perverse  race!  how  long  shall  I  be 
with  you?  how  long  shall  I  suffer  you?  Bring  him  hither 
tome.  Then  Jesus  rebuked  the  demon,  and  he  came  out: 
and  the  lad  was  instantly  cured. 

19. — At  that  time  the  disciples  came  to  him  privately, 
saying.  Why  could  not  we  expel  the  demon?  Jesus  answer- 
ed. Because  of  your  unbelief;  for,  indeed,  I  say  to  you,  if 
you  had  faith,  though  but  as  a  grain  of  mustard  seed,  you 
might  say  to  this  mountain.  Remove  to  yonder  place,  and  it 
would  remove:  yes,  nothing  would  be  impossible  to  you. 
This  kind,  however,  is  not  dispossessed,  unless  by  prayer 
and  fislinii-. 

22. — While  they  remained  in  Galilee,  Jesus  said  to  them, 
The  Son  of  Man  is  to  be  delivered  up  to  men,  who  will  kill 
him:  but  the  third  day  he  shall  be  raised  again.  And  they 
were  grieved  exceedingly. 

24 . — When  they  wei-e  come  to  Capei-naum,  the  collectors 
came  and  asked  Peter,  Does  not  your  teacher  i)ay  the  di- 
drachma?  lie  said.  Yes.  Px'iiii;-  come  into  the  house,  be- 
fore he  spoke,  Jesus  said  to  him.  What   is  your  opinio'?. 


84  MATTHEW.  Ch.  XYIH. 

Simo7i?  From  whom  do  the  kings  of  the  earth  exact  trib- 
ute or  custom?  li"om  their  own  sons,  or  from  others?  Peter 
!inswei*ed,  From  others.  Jesus  replied,  The  sons  then  are 
exempted.  J^evertheless,  lest  we  shoidd  give  them  offense, 
go  to  the  sea  and  throw  a  line,  draw  out  the  first  fish  that  is 
hooked,  and,  having  opened  its  mouth,  you  shall  find  a 
stater;  take  that,  and  give  it  them  for  me  and  you. 

XYIH. — At  that  time  the  disciples  came  to  Jesus  in- 
quiring, Who  shall  be  the  greatest  in  the  Reign  of  Heaven? 
Jesus  calling  to  him  a  child,  placed  him  in  the  midst  of  them, 
and  said.  Indeed,  I  say  to  you,  unless  you  be  changed,  and 
become  as  children,  you  shall  never  enter  the  kingdom  of 
heaven.  Whosoever,  therefore,  shall  become  hmuble  like 
this  child,  shall  be  greatest  in  the  Reign  of  Heaven.  Nay, 
whosoever  receives  one  such  child,  in  my  name,  receives  me : 
but  whosoever  shall  ensnare  any  of  these  little  ones,  who 
believe  in  me,  it  were  better  for  him  that  an  upper  millstone 
wei-e  hanged  about  his  neck,  and  that  he  were  sunk  in  the 
ocean. 

7. — Alas  for  the  world  because  of  snares!  Snares  indeed 
there  must  be;  nevertheless,  alas  for  the  ensnarer!  Where- 
fore, if  your  hand  or  foot  ensnare  you,  cut  it  ofi"  and  throw 
it  away;  it  is  better  for  you  to  enter  lame  or  maimed  into 
life,  than  having  two  hands  or  two  feet  to  be  cast  into  the 
everlasting  fire.  And  if  your  eye  ensnare  you,  pluck  it  out 
and  throw  it  away :  it  is  better  for  you  to  enter  one-eyed 
into  life,  than  having  two  eyes  to  be  cast  into  hell  fire.  Be- 
ware of  contemning  any  of  these  little  ones;  for  I  assure 
you,  that  in  heaven,  their  angels  continually  behold  the  face 
of  my  heavenly  Father :  and  the  Son  of  Man  is  come  to  re- 
cover the  lost.  What  think  you?  If  a  man  have  a  hundred 
sheep,  and  one  of  them  have  strayed,  will  he  not  leave  the 
ninety-nine  upon  the  mountains,  and  go  in  quest  of  the 
stray?  And  if  he  happen  to  find  it,  indeed,  I  say  to  you,  he 
derives  greater  joy  from  it,  than  from  the  ninety-nine  which 
went  not  astray.  Thus  it  is  not  the  will  of  jonr  Father  in 
heaven,  that  any  of  these  little  ones  should  be  lost. 

15. — Wherefore,  if  your  brother  trespass  against  you,  go 
and  expostulate  with  him,  when  you  and  he  are  alone  to- 
gether. If  he  hear  you,  you  have  gained  your  brother;  but 
if  he  will  not  hear,  take  one  or  two  along  with  you,  that  by 
the  testimony  of  two  or  three  witnesses  everything  may  be 
ascertained.  If  he  despise  them,  tell  the  congregation ;  and 
if  he  despise  the  congregation  also,  let  him  be  to  you  as  a 
pagan  or  a  publican.  Indeed,  I  say  to  you,  whatsoever  yon 
shall  bind  on  the  earth,  shall  be  bound  in   heaven;    and 


Ch.  XIX.  MATTHEW.  85 

whatsoever  you  shall  loose  on  earth,  shall  be.  loosed  in 
heaven. 

19. — Again,  I  say  to  you,  whatever  two  of  you  upon  the 
earth  shall  agi-ee  to  ask,  shall  be  granted  them  by  my  Father, 
who  is  in  hea\en.  For  wherever  two  or  three  are  assembled 
in  my  name,  I  am  in  the  midst  of  them. 

21. — Then  Peter  approaching,  said  to  him,  Master,  if  my 
brother  repeatedly  trespass  against  me,  how  olten  must  I 
forgive  him?  must  I  seven  times?  Jesus  answered,  I  say  to 
you,  not  seven  times,  but  seventy  times  seven  times. 

23. — In  this  the  Administration  of  Heaven  resembles  a 
king,  who  determined  to  settle  accounts  with  his  servants. 
Having  begun  to  reckon,  one  was  brought,  who  owed  him 
ten  thousand  talents.  But  that  servant  not  having  the 
means  to  pay;  his  master,  to  obtain  payment,  commanded 
that  he,  and  his  wife  and  children,  and  all  that  he  had,  should 
be  sold.  Then  the  servant,  throwing  himself  prostrate  be- 
fore his  master,  cried.  Have  patience  with  me,  my  lord,  and 
I  will  i)ay  the  whole.  And  his  master  had  compassion  upon 
him,  and  dismissed  him,  remitting  the  debt.  But  this  serv- 
ant, as  he  went  out,  meeting  one  of  his  fellow-servants,  who 
owed  him  a  hundred  denarii,  seized  him  by  the  throat,  say- 
ing, Pay  me  what  you  owe.  His  fellow-servant,  falling 
down,  besought  him,  saying.  Have  patience  with  me,  and  I 
will  pay  you.  And  he  would  not,  but  instantly  caused  him 
to  be  imprisoned,  until  he  should  discharge  the  debt.  His 
fellow-servants  seeing  this,  were  deeply  affected,  and  went, 
and  informed  their  master  of  all  that  had  passed.  Then  his 
master,  having  given  orders  to  call  him,  said  to  him.  You 
wicked  servant :  all  that  debt  I  forgave  you,  because  yon 
besought  me.  Ought  not  you  to  have  shown  such  pity  to 
your  fellow-servant,  as  I  show'ed  to  you?  So  his  master, 
being  provoked,  delivered  him  to  the  jailors,  to  remain  in 
their  hands  until  he  should  clear  the  debt.  Thus  will  my 
heavenly  Fathei-  treat  every  one  of  you,  who  forgives  not, 
from  his  heart,  his  bi-olluT. 


SECTION  X. 

THF,  Kicn  man's  application. 

XIX. — WHEN  Jesus  had  ended  this  discourse,  hv  It  It 
(Vafdee,  and  came  into  the  loniincs  of  Jndea,  upon  the  Jor- 
dan, whither  great  mnltitndes  followed  him,  and  Ik;  liealed 
their  sick. 


86  MATTHEW.  Ch.  XIX. 

3. — Then  some  Pharisees  came  to  him,  and  trying  him, 
asked,  Can  a  man  lawlully,  upon  every  pretense,  divorce  his 
wife?  He  answered.  Have  you  not  read,  that  at  the  begin- 
ning-, when  the  Creator  made  man,  he  formed  a  male  and  a 
female,  and  said,  "  For  this  cause  a  man  shall  leave  father 
and  mother,  and  adhere  to  his  wife,  and  they  two  shall  be 
one  flesh."  "Wherefore  they  are  no  longer  two,  but  one 
flesh.  What,  then,  God  has  conjoined,  let  not  man  separate. 
They  replied.  Why,  then,  did  Moses  command  to  give  a 
writing  of  divorce,  and  dismiss  her?  He  answered,  Moses, 
indeed,  because  of  your  untractable  disposition,  permitted 
you  to  divorce  your  wives,  but  it  was  not  so  fi-om  the  begin- 
ning. Therefore,  I  say  to  you,  whoever  divorces  his  wii'e, 
except  for  whoredom,  and  marries  another,  commits  adul- 
tery: and  whoever  marries  the  woman  divorced,  commits 
adultery.  His  disciples  said  to  him,  If  such  be  the  condi- 
tion of  the  husband,  it  is  better  to  live  unmarried.  He  an- 
swered, They  alone  are  capable  of  living  thus,  on  whom  the 
power  is  conferred.  For  some  are  eunuchs  from  their  birth; 
others  have  been  made  emiuchs  by  men ;  and  others,  tor  the 
sake  of'  the  kingdom  of  heaven,  have  made  themselves  eu- 
nuchs.    Let  him  act  this  part  who  can  act  it. 

13. — Then  children  were  presented  to  him,  that  he  might 
lay  his  hands  on  them,  and  pray,  but  the  discii)les  re- 
proved them.  Jesus  said,  Let  the  children  alone,  and  hin- 
der them  not  from  coming  to  me;  lor  of  such  is  the  king- 
dom of  heaven.  And  having  laid  his  hands  on  them,  he 
departed  thence. 

16. — Afterward,  one  approaching,  said  to  him.  Good 
Teacher,  what  good  must  I  do  to  obtain  eternal  life?  He 
answered,  Why  do  you  call  me  good?  God  alone  is  good. 
If  you  would  enter  into  that  life,  keep  the  commandments. 
He  said  to  him,  Which?  Jesus  answered,  "You  shall  not 
commit  murder.  You  shall  not  commit  adultery.  You 
shall  not  steal.  You  shall  not  give  false  testimony.  Honor 
father  and  mother;  and  love  your  neighbor  as  ycjurself." 
The  young  man  replied.  All  these  I  have  observed  Irom  my 
childhood.  In  what  am  I  still  deficient?  Jesus  answered. 
If  you  would  be  perfect,  go  sell  your  estate,  and  give  the 
])rice  to  the  poor,  and  you  shall  have  ti'easure  in  heaven; 
then  come,  and  follow  me.  The  young  man  hearing  this, 
went  away  sorrowful,  for  he  had  great  possessions. 

23. — Then  Jesus  said  to  his  disciples.  Indeed,  I  say  to 
you,  it  is  difficult  for  a  rich  man  to  enter  into  the  kingdom  of 
heaven:  I  say  further,  it  is  easier  for  a  camel  to  pass  thi-ougl) 
the  eye  of  a  needle,  than  lor  a  rich  man  to  enter  the  king- 


Cii.  XX.  MATTHEW.  87 

dom  of  God.  The  disciples,  who  heard  this  with  amaze- 
raeni,  said,  Who  then  can  be  saved?  Jesus,  looking  at 
them,  answered.  With  men  this  is  impossible,  but  with  God 
everything-  is  possible. 

27. — Then  Peter  replying,  said.  As  for  us,  we  have  for- 
saken all,  and  followed  you;  what  then  shall  be  our  reward? 
Jesus  answered,  Indeed,  1  say  to  you,  that  at  the  Eenova- 
tion,  when  the  Son  of  Man  shall  be  seated  on  his  glorious 
throne,  you,  my  Ibllowers,  sitting  also  upon  twelve  thrones, 
shall  judge  the  twelve  tribes  of  Israel.  And  whoever  shall 
have  forsaken,  on  my  account,  houses,  or  brothers,  or  sisters, 
or  fiither,  or  mother,  or  wife,  or  children,  or  lands,  shall  receive 
a  hundred  fold,  and  inherit  eternal  life.  But  many  shall  be 
XX  fir.st  that  are  last,  and  last  that  are  first.  For  the 
Administration  of  Heaven  will  resemble  the  conduct  of  a 
householder,  who  went  out  early  in  the  morning  to  hire  la- 
borers for  his  vineyard.  Having  agreed  with  some  for  a 
denarius  a-day,  he  sent  them  into  his  vineyard.  Abotit  the 
third  hour  he  went  out,  and  seeing  others  unemployed  in  the 
market  place,  said  to  them.  Go  you  likewise  into  my  vine- 
yard, and  I  will  give  you  what  is  reasonable.  Accordingly 
they  went.  Again,  about  the  sixth  hour,  and  about  the 
ninth,  he  went  out  and  did  the  same.  Lastly,  about  the 
eleventh  hour,  he  went  out,  and  finding  othei's  standing,  said 
to  them.  Why  do  you  stand  here  all  the  day  doing  nothing? 
They  answered,  Because  no  person  has  hired  us.  He  said 
to  them.  Go  you  also  into  my  vineyard,  and  you  shall  re- 
ceive what  is  reasonable.  AVhcn  it  was  night,  the  proprie- 
tor of  the  vineyard  said  to  his  steward,  Call  the  laborers, 
and  pay  them  their  wages,  beginning  with  the  last,  and  end- 
ing with  the  first.  Then  they  who  had  been  hired  at  the 
eleventh  hour  came,  and  received  each  a  denarius.  When 
the  first  came,  they  imagined  they  should  receive  more;  but 
they  got  only  a  denarius  a-piece.  Upon  receiving  it,  they 
murnuired  against  the  householder,  saying.  These  last  have 
worked  but  one  hour;  yet  you  have  made  them  equal  to  us, 
who  have  borne  the  burden  and  heat  of  the  day.  He  an- 
swering, said  to  on(!  of  them,  Frieiul,  I  do  you  no  injui-y. 
Did  yoti  not  agree  with  me  for  a  denarius?  Take  what  is 
youi-s,  and  depart.  It  is  my  will  to  give  to  this  last  as  much 
as  to  you.  And  may  not  I  do  what  T  will  with  my  own? 
Is  your  eye  evil,  because  I  am  good?  Thus  the  last  slmll  lie 
first,  and  the  first  last;  for  there  are  many  called,  but  lew 
chosen. 


88  MATTHEW.  Cn.  XXI. 

SECTION  XI. 

THE   ElfTRY   INTO    JERUSALEM. 

17. — WHEI^  Jesus  was  on  the  road  to  Jerusalem,  he 
took  the  twelve  disciples  aside,  and  said  to  them.  We  are 
now  going  to  Jerusalem,  where  the  Son  of  Man  shall  be  de- 
livered to  the  chief  priests  and  the  scribes,  Avho  will  con- 
demn him  to  die,  and  deliver  him  to  the  Gentiles  to  be 
mocked,  and  scourged,  and  crucified;  but  the  third  day  he 
will  rise  again. 

20. — Then  the  mother  of  Zebedee's  sons  came  to  him 
with  her  sons,  and,  prostrating  herself,  entreated  he  would 
grant  the  request  she  had  to  make.  He  said  to  her,  What 
do  you  wish?  She  answered.  That,  in  your  Reign,  one  of 
these  my  two  sons  may  sit  at  your  right  hand,  the  other  at 
your  left.  Jesus  replying,  said.  You  know  not  what  you 
ask.  Can  you  drink  such  a  cup  as  I  must  drink?  They 
said  to  him,  We  can.  He  answered.  You  shall  indeed 
di'ink  such  a  cup.  But  to  sit  at  my  right  hand,  and  at  my 
left,  I  can  not  give,  unless  to  those  for  whom  it  is  prej^ared 
by  my  Father. 

24. — The  ten,  hearing  this,  were  full  of  indignation 
against  the  two  brothers;  but  Jesus,  calling  them  to  him, 
said,  You  know  that  the  Princes  of  the  nations  domineer 
over  them,  and  the  great  exercise  their  authority  upon  them. 
It  must  not  be  so  amongst  you :  on  the  contrary,  whosoever 
would  become  great  amongst  you,  let  him  be  your  servant; 
and  whosoever  would  be  chief  amongst  you,  let  him  be 
your  slave:  even  as  the  Son  of  Man  came  not  to  be  servedj 
but  to  serve,  and  to  give  his  life  a  ransom  for  many. 

29. — As  they  left  Jericho,  followed  by  a  great  multitude, 
two  blind  men,  who  sat  by  the  way-side,  hearing  that  Jesus 
passed  by,  cried,  saying,  Master,  Son  of  David,  have  pity 
on  us.  The  multitude  charged  them  to  be  silent:  but  they 
cried  the  louder,  saying.  Master,  Son  of  David,  have  pity 
on  us.  Then  Jesus  stopj^ing,  called  them,  and  said.  What 
do  you  want  me  to  do  lor  you?  They  answered,  Sir,  to 
make  us  see.  Jesus  had  compassion  and  touched  their 
eyes.     Immediately  they  received  sight,  and  followed  him. 

XXI.— When  they  were  nigh  Jerusalem,  being  coni'^  to 
Bethphage,  near  the  Mount  of  Olives,  Jesus  sent  two  of  hi 
disciples,  saying.  Go  to  the  village  opposite  to  you,  where 
you  will  find  an  ass  tied,  and  her  colt  with  her;  loose  them, 
and  bring  them  hither.     If  any  man  say  anything  to  you. 


s 


Ch.  XXT.  MATTHEW.  89 

say,  Your  Master  wants  them,  and  he  will  send  them  di- 
rectly. Now  all  this  was  done,  that  the  words  of  the  Pro- 
phet nii<;lit  l)e  lul filled,  "  Say  to  the  daughter  of  Zion,  Be- 
hold yom-  King  comes  to  you  lowly,  riding  on  an  ass,  even 
the  colt  of  a  laboring-  beast."  Accordingly  the  disciples 
went,  and  having-  done  as  Jesus  had  connnanded  them, 
brought  the  ass  and  the  colt,  and  covering-  them  with  their 
mantles,  made  him  ride.  Now  the  greater  part  spread  their 
mantles  in  the  way;  others  lojjped  branches  off  the  ti-ees, 
and  strowcd  them  in  the  way,  while  the  crowd  that  went  be- 
fore and  that  followed,  shouted,  saying,  Hosanna  to  the  Son 
of  David!  Blessed  be  he  that  comes  in  the  name  of  the 
Lord!  Ilosanna  in  the  highest  heaven!  When  he  entered 
Jerusalem,  the  whole  city  was  in  an  uproar,  every  body  ask- 
ing, Who  is  this?  The  crowd  answered,  It  is  Jesus,  the 
Prophet  of  Xazaretli,  in  Galilee. 

12. — Then  Jesus  went  into  the  temple  of  God,  and  drove 
thence  all  who  sold  and  who  bought  in  the  temjile,  and 
overturned  the  tables  of  the  moncy-changei-s,  and  the  stalls 
of  those  who  sold  doves,  and  said  to  them.  It  is  written,  "  My 
house  shall  be  called  a  house  of  prayer,  but  you  have  made 
it  a  den  ol"  robbers."  Then  the  blind  and  the  lame  came  to 
him  in  the  temple,  and  he  healed  them.  But  the  chief  priests 
and  the  scribes,  seeing  the  Avonders  which  he  performed,  and 
the  boys  ci-ying  in  the  temple,  Hosanna  to  the  Son  of  David, 
said  to  him  with  indignation.  Do  you  hear  what  these  say? 
Jesus  answcied,  Yes.  Have  you  never  read,  "From  the 
mouth  of  infants  and  sucklings  thou  hast  procured  praise?" 
And  leaving  them,  he  went  out  of  the  city  to  Bethany,  where 
he  remained  that  night. 

18. — Returning  to  the  city  in  the  morning,  he  was  hun- 
gry, and  seeing  a  single  fig  tree  by  the  road,  he  went  to  it; 
but  finding  only  leaves  on  it,  said.  Let  no  fruit  grow  on  you 
henceforward.  And  the  fig  tree  withered  forthwith.  When 
the  disciples  saw  it,  they  said  with  astonishment,  how  soon 
is  the  fig  tree  withered!  Jesus  answered.  Indeed,  I  say  to 
you,  if  you  have  an  unshaken  faith,  you  may  not  only  do  as 
much  as  is  done  to  the  fig  ti'ce,  but  even  if  you  slnnild  say 
to  this  inonntain,  lie  lilted  uj),  and  thrown  into  the  sea,  it 
shall  be  done.  AVhatsoever  you  shall  ask  in  prayer,  with 
faith,  yon  shall  receive. 

2o. — Being  come  into  the  temple,  tin;  chiel'  [)riesls  and 
the  elders  of  the  pco]tlc  came  near,  as  he  was  teaching,  and 
said,  By  what  anthority  do  yon  these  things?  and  Avho  em- 
powered you?  .Jcsns  answering,  said  to  them,  I  also  have 
a  question  to  piopo.sc,  which  if  you  answer  me,  I  will  tell 


90  MATTHEW.  Ch.  XXI, 

you  by  -what  authority  I  do  these  things.  Whence  had  John 
authority  to  immerse?  From  heaven  or  from  men?  Then 
they  reasoned  thus  within  themselves:  If  we  say,  From  hea- 
ven, he  will  retort,  AYhy  then  did  you  not  believe  him?  And 
if  we  say,  From  men,  we  dread  the  multitude,  amongst  whom 
John  is  universally  accounted  a  prophet.  They,  therefore, 
answered  him.  We  can  not  tell.  Jesus  replied,  Neither  do 
I  tell  you,  by  what  authority  I  do  these  things. 

28. — But  what  do  you  think  of  this?  A  man  had  two 
sons,  and  addressing-  his  elder  son,  said,  Son,  go  work  to- 
day in  my  vineyard.  lie  answered,  I  will  not,  but  afterward 
repented  and  went.  Then  addressing  the  younger,  he  bade 
him  likewise.  He  answei'ed,  Immediately,  Sir,  but  went 
not.  Now,  which  of  the  two  obeyed  his  father?  They  said, 
The  first.  Jesus  replied.  Indeed,  I  say  to  you,  even  the 
publicans  and  harlots  show  you  the  way  into  the  kingdom 
of  God.  For  John  came  to  you  in  the  way  of  sanctity,  and 
you  believed  him  not;  but  the  publicans  and  the  harlots  be- 
lieved him :  yet  you  who  saw  this,  did  not  afterward  i-epent 
and  believe  him. 

33: — Hear  another  parable :  A  landlord  planted  a  vine- 
yard, and  hedged  it  round,  and  digged  a  wine  press  in  it, 
and  built  a  tower;  and  having  farmed  it  out,  went  abroad. 
When  the  vintage  ai^proached,  he  sent  his  servants  to  the 
husbandmen  to  receive  the  fruits.  But  they  seized  his  serv- 
ants, beat  one,  drove  away  with  stones  another,  and  killed 
another.  Again  he  sent  other  servants  more  resjjectable ; 
but  they  received  the  same  treatment;  finally,  he  sent  his 
son  to  them ;  for  he  said,  They  will  reverence  my  son.  But 
when  the  husbandmen  saw  the  son,  they  said  among  them- 
selves, This  is  the  heir,  come,  let  us  kill  him,  and  keep  pos- 
session of  his  inheritance.  Then  they  seized  him,  thrust 
him  out  of  the  vineyard,  and  killed  him.  When,  therefore, 
the  proprietor  of  the  vineyard  comes,  what  will  he  do  to 
those  husbandmen?  They  answered,  lie  will  put  those 
wretches  to  a  wretched  death,  and  will  let  the  vineyard  to 
others,  who  will  render  him  the  fi'uits  in  the  season. 

42. — Jesus  replied.  Did  you  never  read  in  the  scriptm'es, 
"A  stone  which  the  builders  rejected,  is  made  the  head  of 
the  corner?  This  the  Loi-d  has  effected,  and  we  behold  it 
with  admiration."  Know,  therefore,  that  the  kingdom  of 
God  shall  be  taken  fi-om  you,  and  given  to  a  nation  who  will 
produce  the  fruits  of  it.  For  whosoever  shall  fall  on  this 
stone,  shall  be  bruisenl;  but  on  whomsoever  it  shall  fall,  it 
will  crush  him  to  pieces. 

45. — The  chief  i)riests  and  tiie  Pharisees  hearing  his  par- 


Cn.  XXII.  MATTHEW.  91 

ables,  perceived  that  he  spoke  of  them;  but  though  they 
wished  to  lay  hold  on  him,  they  were  afraid  of  the  populace, 
who  reckoned  him  a  }>rophet. 

XXII. — Jesus  continuing  to  discourse  to  them  in  para- 
bles, said.  The  Administration  of  Heaven  resembles  the  con- 
duct of  a  king,  who  having  made  a  marriage  feast  for  his 
son,  sent  his  servants  to  call  them,  who  had  been  invited; 
but  they  would  not  come.  Then  he  sent  other  servants,  say- 
ing. Tell  those  who  are  invited  I  have  prepared  my  feast; 
my  bullocks  and  latlings  are  slain,  and  all  is  ready;  come  to 
the  mariiage.  But  they  turned  away  with  indiflerence,  one 
to  his  firm,  another  to  his  merchandise.  And  the  rest  seiz- 
ing his  servants,  abused  and  killed  them.  "When  the  king- 
heard  this,  being  enraged,  he  sent  his  soldiers,  destroyed 
those  murderers,  and  burnt  their  city.  Then  he  said  to  his 
servants,  The  entertainment  is  ready;  but  they  who  were 
invited  were  not  worthy:  go,  thereibre,  into  the  public  roads, 
and  all  that  you  find,  invite  to  the  marriage.  Accordingly 
they  went  into  the  highw^ays,  and  assembled  all  that  they 
found,  good  and  bad,  so  that  the  hall  was  furnished  with 
guests.  When  the  king  came  in  to  see  the  guests,  observ- 
ing one  who  had  not  on  a  wedding  garment,  he  said  to  him, 
Friend,  how  came  you  here  without  a  wedding  garment? 
And  he  was  speechless.  Then  the  king  said  to  the  attend- 
ants. Bind  him  hand  and  foot,  and  Ihrust  him  out  into  dark- 
ness, where  will  be  weeping  and  gnashing  of  teeth;  for 
there  aiv  many  called,  but  few  chosen. 

SECTION    XTT. 

CIIAKACTEU    OF    TIIK    IMIAHISKES. 

15. — THEX  the  Pharisees  retired,  and  having  consulted 
how  they  might  entrap  him  in  his  words,  sent  to  him  some 
of  their  discii)les,  and  some  Herodians,  wdio  being  instructed 
by  them,  said.  Rabbi,  we  know  that  you  are  sincere,  and 
faithfully  teach  the  way  of  (iod,  without  partiality,  for  you 
respect  not  the  person  of  men.  1\'ll  us,  theivlbre,  yoiu' 
opinion:  Is  it  lawful  to  g-ive  tribute  to  Cesar,  or  not?  Jesus, 
perceiving  their  malice,  said,  Dissend)lers,  why  would  yon 
entangle  me?  Show  me  the  tribute  mont-y.  And  they 
reached  him  a  denarius.  He  asked  them,  Whose  image  and 
inscription  is  this?  They  answered,  Cesar's.  He  repfu'd, 
liender,  then,  to  Cesar  that  which  is  Cesar's,  and  to  God 
that  which  is  God's.  And  admiring  his  answer,  they  left 
him,  and  went  away. 


92  MATTHEW.  Ch.  XXIII. 

23. — The  same  day  Sudducees  came  to  him,  who  say  that 
there  is  no  future  life,  and  thus  addressed  him:  Rabbi,  Mo- 
ses has  said,  if  one  die,  and  have  no  children,  hi^^  brother 
shall  marry  his  widow,  and  raise  issue  to  the  deceased.  ]S"ow 
there  lived  among  us  seven  brothers;  the  eldest  mari'itd  and 
died  without  issue,  leaving  his  wife  to  his  brother.  Thus 
also  the  second,  and  the  third,  and  so  to  the  seventh.  Last 
of  all  the  woman  died  also.  Now,  at  the  resurrection,  whose 
wife  shall  she  be  of  the  seven;  for  they  all  mariied  her? 
Jesus  answering,  said  to  them,  You  en-,  not  knowing  the 
scrijittires,  nor  the  power  of  God;  for  in  that  state,  they 
neither  marry,  nor  give  in  marriage:  they  resemble  the  an- 
gels of  God.  But  as  to  the  revival  of  the  dead,  have  you 
not  read  what  God  declared  to  you,  saying,  "  I  am  the  God 
of  Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob?" 
God  is  not  a  God  of  the  dead,  btit  of  the  living.  Now,  the 
people  who  heard  this,  were  struck  with  awe  at  his  doctrine. 

34. — Meantime,  the  Pharisees  heanng  that  he  had  si- 
lenced the  Sadducees,  flocked  about  him.  Then,  one  of 
them,  a  lawyer,  trying  him,  proposed  this  question,  Rabbi, 
whioh  is  the  greatest  commandment  in  the  law?  Jesus  an- 
swered, "  You  shall  love  the  Lord  your  God  with  all  your 
heart,  and  with  all  your  soul,  and  with  all  your  mind."  This 
is  the  first  and  greatest  commandment.  The  second  is 
Uke  it,  "Yoti  shall  love  your  neighbor  as  yourself."  On 
these  two  commandments  the  whole  law  and  the  prophets 
depend. 

41. — While  the  Pharisees  were  assembled,  Jesus  asked 
them,  saying.  What  do  you  think  of  the  Messiah?  Whose 
son  should  he  be?  They  answered,  David's.  He  replied, 
How  then  does  David,  speaking  by  inspii-ation,  call  him  his 
Lord?  "The  Lord,"  says  he,  "said  to  my  Lord,  Sit  at  my 
right  hand  until  I  make  your  foes  your  footstool."  If  the 
Messiah  were  David's  son,  would  David  call  him  his  Lord? 
To  this  none  of  them  could  answer;  and  fi'om  that  day  no 
person  presumed  to  interrogate  him. 

XXIII. — Then  Jesus  addressed  the  people  and  his  disci- 
ples, saying.  The  Scribes  and  the  Pharisees  sit  in  Moses' 
chair;  therefore  observe  and  do  whatsoever  they  enjoin  you; 
nevertheless,  follow  not  their  example;  for  they  say  and  do 
not.  Heavy  and  intolerable  burdens  they  prepare  for  other 
men's  shoulders,  burdens  to  which  they  themselves  will  not 
put  a  finger.  But  whatever  they  do,  they  do  to  be  observed 
by  men.  For  this  they  wear  broader  phylacteries  than 
others,  and  larger  tufts  on  their  mantles;  and  love  the  up- 
permost places  at  enlertainiiients,  and  the  principal  seats  in 


Ch.  XXIII.  MATTHEW.  93 

the  synagogues,  and  salutations  in  public  places;  and  to  hear 
men  addressing  them,  cry,  Kabbi,  Kabbi.  But  as  for  you, 
assume  not  the  title  of  Kabbi;  lor  you  have  only  one  teach- 
er; and  style  no  man  on  earth  your  lather,  for  he  alone  is 
your  Father,  who  is  in  heaven;  and  all  you  aic  brothei's. 
N^either  assume  the  title  of  leaders,  for  you  have  only  one 
leader — who  is  the  Messiah.  The  greatest  of  you,  on  the 
contrary,  shall  be  your  servant;  for  whosoever  will  exalt 
himself,  shall  be  humbled;  and  whosoever  will  humble  him- 
self, shall  be  exalted. 

13. — But  alas  for  you.  Scribes  and  Pharisees!  hypocrites', 
because  you  shut  the  kingdom  of  heaven  against  men;  and 
will  neither  enter  yourselves,  nor  permit  others  that  would. 
to  enter. 

14. — Alas  for  you,  Scribes  and  Pharisees!  hypocrites! 
because  you  devour  the  families  of  widows;  and  use  long 
prayers  tor  a  disguise.  This  will  but  aggravate  your  pun- 
ishment. 

15. — Alas  for  you.  Scribes  and  Pharisees!  hypocrites! 
because  you  traverse  sea  and  land  to  make  one  proselyte; 
and  when  he  is  gained,  you  make  him  a  son  of  hell  doubly 
more  than  yourselves. 

16. — Alas  for  you,  blind  guides,  who  say,  To  swear  by  the 
temple  binds  not,  but  to  swear  by  the  gold  of  the  temple  is 
binding.  Foolish  and  blind!  which  is  more  sacred,  the  gold, 
or  the  temple  that  consecrates  the  gold?  and,  to  swear  by 
the  altar,  binds  not,  but  to  swear  by  the  offering  that  is  upon 
it  is  binding.  Foolish  and  blind!  which  is  more  sacred,  the 
offering,  or  the  altar  that  consecrates  the  offering?  Who- 
ever, therefore,  swears  by  the  altar,  swears  by  it,  and  by 
everything  on  it.  And  whoever  swears  by  the  temple, 
swears  by  it,  and  by  Him  who  dwells  in  it;  and  whoever 
swears  by  heaven,  swears  by  the  throne  of  God,  and  by  llim 
who  sits  on  it. 

2.'5. — Alas  for  you,  Scribes  and  Pharisees!  hypocrites! 
because  you  pay  the  tithe  of  mint,  dill,  and  cnnmiin,  and 
omit  the  more  important  articles  of  the  law,  justice,  human- 
ity, and  fidelity.  These  yon  ought  to  have  practiced  with- 
out omitting  those.  Blind  guides!  you  are  skimming  olf 
the  gnat,  and  swallowing  the  camel. 

25. — Alas  for  you,  Scribes  and  Phai'isees!  hy])ocrites! 
because  you  cleanse  the  outside  of  those  cups  and  platters, 
which  within  are  laden  with  rajjine  and  iniquity.  Blind 
Pharisee!  begin  with  cleansing  the  inside  of  the  cup,  and 
of  the  platter,  if  yim  would  make  even  the  outside  clean. 

27. — Alas  for  you,  Scribes  and    I'hariseesI   hypocrites! 


94  MATTHEW.  Ch.  XXFV  . 

because  you  resemble  whitened  sepulchers,  which  without, 
indeed,  are  beautiful,  but  within  are  lull  of  corruption,  and 
of  dead  men's  bones.  Thus  you  outwardly  appear  right- 
eous to  men;  b^^t  are  inwardly  fraught  with  subtlety  anil  in- 
justice. 

29. — Alas  for  you.  Scribes  and  Pharisees!  hypocrites! 
because  you  build  the  sepulchers  of  the  prophets,  and  adorn 
the  monuments  of  the  righteous,  and  say.  Had  we  lived  in 
the  days  of  our  fathers,  we  would  not  have  been  their  ac- 
complices in  the  slaughter  of  the  prophets.  Thus  you  tes- 
tify against  yourselves,  that  you  are  the  sons  of  those  who 
mui'dered  the  prophets.  Fill  you  up,  then,  the  measure  of 
your  fathers.  Ah!  serpents,  oflspring  of  vipers!  how  can 
you  escape  the  punishment  of  hell? 

34. — Therefore,  I  send  you  prophets,  and  wise  men,  and 
scribes.  Some  of  them  you  will  kill  and  crucify;  others 
you  will  scourge  in  your  synagogues,  and  banish  from  city 
to  city ;  so  that  all  the  innocent  blood  shed  upon  the  earth 
shall  be  charged  upon  you,  from  the  blood  of  righteous 
Abel,  to  the  blood  of  Zachariah,  son  of  Barachiah,  whom 
you  slew  between  the  altar  and  the  sanctuary.  Indeed,  I 
say  to  you,  all  shall  be  charged  upon  this  generation. 

37. — O  Jerusalem,  Jerusalem  !  who  killest  the  prophets, 
and  stonest  them  whom  God  sends  to  you,  how  often  would 
I  have  gathered  your  children  together,  as  a  hen  gathers  her 
chickens  under  her  wings,  but  you  would  not!  Soon  shall 
your  habitation  be  turned  into  a  desert:  for  know,  that  you 
shall  not  henceforth  see  me,  until  you  say,  Blessed  be  He, 
who  comes  in  the  name  of  the  Lord. 


SECTION  XIII. 

THE   PROPHECY    ON   MOUNT    OLIVET. 

XXIV. — AS  Jesus  walked  oiit  of  the  temple,  his  disci- 
ples came,  and  caused  him  to  observe  the  buildings  of  it. 
Jesus  said  to  them.  All  this  you  see;  indeed  I  say  to  you, 
one  stone  shall  not  be  left  here  upon  another.  All  shall  be 
razed. 

3. — As  he  sat  upon  the  Mount  of  Olives,  his  disciples 
addressed  him  privately,  saying,  Tell  us,  when  will  this  hap- 
pen; and  what  will  be  the  sign  of  your  coming,  and  of  the 
conclusion  of  this  state?  Jesus  answering,  said  to  them, 
Take  heed  that  no  man  seduce  you:  foi-  many  Avill  assume 
my  character,  saying,  I  am  the  Messiah,  and  will  seduce 


C^H.  XXIT.  MATTHEW.  95 

many.  'Naj,  you  shall  hear  of  wai's,  and  ramors  of  wars; 
but  take  care  that  you  be  not  ahirnicd:  lor  all  these  things 
must  happen;  but  the  end  is  not  yet. 

7. — For  nation  will  arise  against  nation;  and  kingdom 
against  kingdom;  and  there  shall  be  lamines  and  pesti- 
lences, and  earthquakes  in  sundry  places.  Yet  these  ai-e 
but  tlie  prelude  of  woes.  For  tlicy  will  deliver  you  to  tor- 
ments and  to  death,  and  you  shall  be  hated  by  all  nations 
on  my  account.  Then  many  will  be  ensnared,  and  will  be- 
tray llieir  iellows,  and  hate  them.  And  many  false  jiroph- 
ets  will  arise,  who  will  seduce  many.  And  because  vice 
.  will  abound,  the  love  of  the  greater  nimiber  will  cool.  But 
the  man  who  perseveres  to  the  end  shall  l)e  saved.  And  this 
gospel  of  the  Reign  shall  be  published  through  all  the  world, 
for  the  information  of  all  nations.  And  then  shall  come  the 
end. 

15.- — "When,  thereibre,  you  shall  see,  on  holy  ground,  the 
desolating  abomination  foretold  by  the  Prophet  Daniel, 
(reader,  attend!)  then  let  those  in  Judea  flee  to  the  mount- 
ains: let  not  him,  who  shall  be  upon  the  house-top,  come 
down  to  carry  things  out  of  his  house;  and  let  not  him,  who 
shall  be  in  the  field,  return  to  take  his  mantle.  But  alas  foi- 
the  women  with  child,  and  lor  them  that  give  suck  in  those 
days!  Pray,  thereibre,  that  youi-  flight  happen  not  in  the 
winter,  nor  on  a  Sabbath;  because  thei-e  shall  be  then  so 
gi'cat  tribulation,  as  has  not  been  since  the  beginning  of  the 
world  until  now,  nor  shall  be  ever  alter.  For,  if  the  time 
wei'c  protracted,  no  soul  could  survive;  but  for  the  sake  of 
the  elect,  the  time  shall  be  short. 

2.3. — If  any  man  shall  say  to  you  then,  Lo!  the  Messiah 
is  here,  or  he  is  there,  believe  it  not:  for  false  Messiahs  and 
false  prophets  Avill  arise,  who  will  perform  great  wondei's 
and  prodigies,  so  as  to  seduce,  if  possible,  the  elect  them- 
selves. Remember,  I  have  warned  you.  "Wherefore,  if  they 
say,  He  is  in  the  desert,  go  not  out.  He  is  in  the  closet,  be- 
lieve it  not.  For  the  coming  of  the  Son  of  Man  shall  be 
like  the  lightning,  which  breaking  forth  from  the  east,  shines 
even  to  the  west.  For  wheresoever  the  carcass  is,  the  eagles 
will  be  gathered  together. 

29. — Immediately  after  those  days  of  aflGliction.  the  sun 
shall  be  darkcui'd,  and  the  moon  shall  withhold  her  light; 
and  the  stars  shall  fall  from  luavcn.  and  the  heavenly  powers 
shall  be  shaken.  Then  shall  api)ear  the  sign  ol"  the  Son  oC 
Man  in  heaven,  and  all  the  Irilies  of  the  land  shall  moiu'n. 
when  they  see  the  Son  of  Man  coming  on  the  clouils  of  hea- 
ven, with  great  majesty  and  power.     And  he  will  send  liis 


96  MATTHEW.  Ch.  XXV. 

messengers  with  a  loud  sounding-  trumpet,  who  shall  asseni- 
l)ie  his  elect  from  the  four  quarters  of  the  earth,  fi-om  one 
extremity  of  the  world  to  the  othei'. 

32. — Learn  now  a  similitude  from  the  fig  tree.  When 
its  branches  become  tender  and  put  forth  leaves,  you  know 
that  summer  is  nigh.  In  like  manner,  when  you  shall  see  all 
these  things,  know  that  he  is  near,  even  at  the  door.  Indeed, 
I  say  to  you,  this  race  shall  not  pass,  until  all  these  things 
happen.  Heaven  and  earth  shall  fail;  but  my  words  shall 
never  fail.  But  of  that  day,  and  that  hour,  know  none,  but 
the  Father;  no,  not  the  angels. 

37. — Kow  that  which  happened  in  Noah's  time,  will 
also  happen  at  the  coming  of  the  Son  of  Man.  For  as  in 
the  days  before  the  flood,  even  to  that  day  that  JS^oah  entered 
the  ark,  they  were  eating  and  drinking,  and  marrying,  and 
suspected  nothing,  until  the  flood  came  and  swept  them  all 
away :  so  shall  it  also  be  at  the  coming  of  the  Son  of  Man. 
Two  men  shall  be  in  the  field ;  one  shall  be  taken,  and  one 
shall  be  left.  Two  women  shall  be  grinding  at  the  mill;  one 
shall  be  taken,  and  one  shall  be  left. 

42.-=^Watch,  therefore,  since  you  know  not  at  what  hour 
your  master  will  come.  You  are  sure,  that  if  the  house- 
holder kiiew  at  what  time  of  the  night  the  thief  would  come, 
he  would  watch,  and  not  sufier  him  to  break  into  his  house. 
Be  you,  therefore,  always  prepared;  because  the  Son  of  Man 
will  come  at  an  hour,  when  you  are  not  expecting  him. 

45. — Who,  now,  is  the  discreet  and  faithful  servant, 
whom  his  master  has  set  over  his  household,  to  dispense  to 
them  regularly  their  allowance?  Happy  that  servant,  if  his 
master,  at  his  return,  find  him  so  employed.  Indeed,  I  say 
to  you,  he  will  intrust  him  with  the  management  of  all  his 
estate.  But  as  to  the  vicious  servant,  who  shall  say  within 
himself,  My  master  defers  his  return,  and  shall  beat  his  fel- 
low-servants, and  feast  and  carouse  with  drunkards;  the 
master  of  that  servant  will  come  on  a  day  when  he  is  not 
expecting  him,  and  at  an  hour  of  which  he  is  not  apprised, 
and  having  discarded  him,  will  assign  him  his  portion  among 
the  perfidious.  Weeping  and  gnashing  of  teeth  shall  be 
there. 

XXV. — Then  may  the  kingdom  of  heaven  be  compared 
to  ten  virgins,  who  went  out  with  their  lam])s  to  meet  the 
bridegroom.  Of  these,  five  were  prudent  and  five  foolish. 
The  foolish  took  their  lamps,  but  carried  no  oil  with  them. 
But  the  prudent,  besides  their  lamps,  carried  oil  in  their  ves- 
sels. While  the  bridegroom  tarried,  they  all  became  drowsy, 
and  fell  asleep.     And  at  midnight  a  cry  was  raised,  The 


Oh.  XXY.  MATTHEW.  97 

bridegroom  is  coming,  go  out  and  meet  him.  Then  all  the 
virgins  ai'ose  and  trimmed  their  lampa.  And  the  foolish  said 
to  the  ]Mudent,  Give  us  of  yonr  oil ;  for  o\ir  lamps  are  go- 
ing out.  But  the  prudent  answered,  saying,  Lest  there  be 
not  enough  for  us  and  you,  go  rather  to  them  w^ho  sell, 
and  buy  for  yourselves.  While  they  went  to  buy,  the  bride- 
groom came,  and  those  who  were  ready,  went  in  with  him  to 
the  marriage,  and  the  door  was  shut.  Afterward  the  other 
virgins  came  also,  saying,  Master,  Master,  open  to  us.  He 
answered,  Indeed,  I  say  to  you,  I  know  you  not.  Watch, 
therefore,  because  you  know  neither  the  day  nor  the  hour. 
14. — For  the  Son  of  Man  is  like  one  who  intending  to 
travel,  called  his  servants,  and  committed  to  them  his  stock; 
to  one  he  gave  five  talents,  to  another  two,  and  to  anothei' 
one;  to  each  according  to  his  respective  ability,  and  imme- 
diately set  out.  Then  he  who  had  received  the  five  talents, 
went  and  traded  with  them,  and  gained  other  five.  Like- 
wise he  who  had  received  two,  gained  other  two.  Whereas 
he  who  had  received  but  one,  digged  a  hole  in  the  ground, 
and  hid  his  master's  money.  After  a  long  time,  their  master 
retui'ued  and  reckoned  with  them.  Then  he  who  had  re- 
ceived the  five  talents,  came  and  ])resented  five  other  talents, 
saj'ing,  Sir,  you  delivered  to  me  five  talents:  here  they  are, 
and  five  other  talents  which  I  have  gained.  His  master  an- 
swered, AYell  done,  good  and  faithful  servant,  you  have  been 
faithful  in  a  small  matter,  I  will  give  you  a  more  important 
trust.  Partake  you  of  your  master's  joy.  He,  also,  wh<j  had 
received  the  two  talents,  advancing,  said,  Sir,  you  delivered 
to  me  two  talents:  here  they  are,  and  two  other  talents  which 
I  have  gained.  His  master  answered.  Well  done,  good  and 
faithfid  servant,  you  have  been  faithiul  in  a  small  matter,  I 
will  give  you  a  more  important  trust.  Partake  you  of  your 
master's  joy.  Then  came  he  also  who  had  i-cceived  the  tal- 
ent, and  said,  Sir,  I  know  that  you  arc  a  severe  man,  reajjing 
where  you  have  not  sown,  and  gathering  where  you  have 
not  scattered;  being  therefore  afraid,  I  hid  your  talent  under 
ground :  but  now  I  restore  you  your  own.  His  master  an- 
swering, said  to  him.  Malignant  and  slothful  servant,  did  you 
know  that  T  reaj)  whei-e  I  have  not  sown,  and  gather  where 
I  have  not  scattered?  Should  you  not  then  have  given  my 
money  to  the  bankers,  that,  at  my  return,  I  might  have  re- 
r-eived  it  with  intei'est?  Take  fi'om  him,  therefore,  the  tal- 
ent, and  give  it  to  him  who  has  ten:  (or  to  every  one  that 
has,  moie  shall  Ijc  given,  and  he  shall  abound;  but  fi'om  him 
that  has  not,  ever  that  which  he  has  shall  be  taken.  And 
7 


98  MATTHEW.  Ch.  XXYI. 

thrust  out  this  unprofitable  servant  into  darkness,  where 
shall  be  weeping  and  gnashiiig  of  teeth. 

31. — ]^ow  when  the  Son  of  Man  shall  come  in  his  glory, 
accompanied  by  all  the  angels,  and  shall  be  seated  on  his 
glorious  throne;  then  shall  all  the  nations  be  assembled  be- 
fore him;  and  out  of  them  he  will  separate  the  good  from 
the  bad,  as  a  shepherd  separates  the  sheep  fi'om  the  goats. 
The  sheep  he  will  set  at  his  right  hand,  and  the  goats  at  his 
left. 

34. — Then  will  the  King  say  to  those  at  his  right  hand: 
Come,  you  blessed  of  my  Father,  inhei'it  the  kingdom  pre- 
pared for  you  from  the  formation  of  the  woi'ld:  for  I  was 
hi:ngry,  and  you  gave  me  food;  I  was  thirsty,  and  you  gave 
me  drink;  I  was  a  stranger,  and  you  lodged  me;  I  was 
naked,  and  you  clothed  me;  I  was  sick,  and  you  assisted  me; 
I  was  in  prison,  and  you  visited  me.  Then  the  righteous 
will  answer  him,  saying.  Lord,  when  did  we  see  thee  hun- 
gry, aiid  fed  thee;  or  thirsty,  and  gave  thee  drink?  When 
did  we  see  thee  a  stranger,  and  lodged  thee;  or  naked,  and 
clothed  thee?  When  did  we  see  thee  sick,  or  in  prison,  and 
visited  thee?  The  King  will  reply  to  them.  Indeed,  I  say 
to  you,  that  inasmuch  as  you  have  done  this  to  any  the  least 
of  these  my  brethren,  you  have  done  it  to  me. 

41. — Then  he  will  say  to  those  at  his  left  hand,  Depart 
from  me,  you  cursed,  into  the  eternal  fire,  prepared  for  the 
devil  and  his  messengers:  for  I  was  hungry,  but  you  gave 
me  no  food;  thirsty,  but  you  gave  me  no  drink;  I  was  a 
stranger,  but  you  did  not  lodge  me;  naked,  but  you  did  not 
clothe  me;  sick,  and  in  prison,  but  you  did  not  visit  me 
Then  they  also  will  answer,  saying.  Lord,  when  did  we  see 
thee  hungry,  or  thirsty,  or  a  stranger,  or  naked,  or  sick, 
or  in  prison,  and  did  not  assist  thee?  Then  he  will  re- 
ply to  them,  saying.  Indeed,  I  say  to  you,  that  inasmuch 
as  you  did  it  not  to  any  the  least  of  these,  you  did  it  not  to 
me.  And  these  shall  go  into  eternal  pmiishmcnt,  but  tht 
righteous  into  eternal  life. 


o 


SECTION  XIV. 


THE   LAST   SUPPER. 


XXVI. — JESUS,  having  ended  this  discoiu'se,  said  to 
his  disciples.  You  know  that  two  days  hence  comes  the  pass- 
over.  Then  the  Son  of  Man  shall  be  delivered  up  to  be  cru- 
cified.   About  this  time  the  cliiel'  priests  and  the  scribes,  ant' 


Ch.  XXVI.  MATTHEW.  99 

!  he  elders  of  the  ])Cople,  were  convened  in  the  palace  of  Ca- 
iaphas  the  high  jjriest,  where  they  consulted  how  they  might 
take  Jesus  by  surprise,  and  kill  him.  They  said,  however, 
Not  during  the  festival,  lest  there  be  a  commotion  among 
the  people. 

('). — iS[ow  Jesus  being  in  Bethany,  in  the  house  of  Simon, 
forvierly  a  leper,  a  woman  came  to  him  with  an  alabaster 
box  of  balsam,  very  precious,  which  she  poured  on  his  head 
while  he  was  at  table.  His  disciples  observing  it,  said,  with 
indignation,  "Why  this  profiision?  This  might  have  been 
sold  for  a  g'reat  price,  and  the  money  given  to  the  pooi-. 
Jesus  knowing  it,  said  to  them.  Why  do  you  trouble  the 
woman?  She  has  done  me  a  good  otBce.  For  you  have  the 
poor  always  amongst  you,  but  me  you  have  not  always.  For 
it  is  to  embalm  me,  that  she  has  poured  this  balsam  upon 
my  body.  Indeed,  I  say  to  you,  in  what  part  soever  of  the 
woi'ld  the  gospel  shall  be  preached,  what  this  woman  has 
now  done,  shall  be  mentioned  to  her  honor. 

14. — Then  one  of  the  tAvelve,  named  Judas  Iscariot,  went 
to  the  chief  priests,  and  said.  What  will  you  give  me,  and  I 
will  deliver  him  to  you?  And  they  weighed  to  him  thirty 
shekels.  And  from  that  time  he  watched  an  opportunity  to 
deliver  him  up. 

17. — Now  on  the  first  day  of  unleavened  bread,  the  dis- 
ciples came  to  Jesus,  saying,  Where  shall  we  prepare  I'or 
you  the  paschal  supper?  He  answered.  Go  into  the  city,  to 
such  a  man,  and  tell  him.  The  Teacher  says,  My  time  is 
near:  I  must  celebrate  the  passover  at  your  house  with  my 
disciples.  And  the  disciples  did  as  they  were  ordered,  and 
[)repared  the  passover. 

20. — In  the  evening  he  placed  himself  at  table  with  the 
twelve;  and  while  they  were  eating,  he  said.  Indeed,  I  say 
to  you,  that  one  of  you  will  deliver  me  up.  And  they  were 
extremely  sorrowful,  and  began  every  one  of  them  to  say, 
Master,  is  it  I?  He  answering,  said,  Tlie  man,  whose  hand 
is  in  the  dish  with  mine,  is  he  who  beti-ays  me.  The  Son  of 
Man  departs  in  the  manner  foretold  in  the  scrijjture  concern- 
ing him;  but  alas  for  that  man,  by  whom  the  Son  of  Man  is 
betrayed!  it  had  been  better  for  that  man  never  to  have  been 
born.  Then  Judas,  who  betrayed  him,  said  also.  Rabbi,  is 
it  1?     Jesus  answered,  It  is. 

26. — As  they  were  eating,  Jesus  took  the  loaf;  and  hav- 
ing given  thanks,  broke  it;  and  gave  it  to  the  disciples,  and 
said.  Take,  eat;  this  is  my  body.  I'hcii  he  took  the  cup, 
and,  having  given  thanks,  gave  it  to  them,  saying.  Drink  of 
this  all  of  you:  for  this  is  my  blood,  the  blood  of  the  new 


100  MATTHEW.  Ch.  XXVI. 

histitiition,  shed  for  many,  for  the  remission  of  sins.  I  as- 
sure you,  that  I  will  not  henceforth  drink  of  the  product  of 
the  vine,  until  the  day  when  I  shall  di'ink  it  new  with  you 
in  my  Fathei''s  kingdom.  And  after  the  hymn,  they  went 
out  to  the  Mount  of  Olives. 

31. — Then  Jesus  said  to  them.  This  night  I  shall  prove 
a  stumhling-  stone  to  you  all;  for  it  is  written,  "I  will  smite 
the  Shepherd,  and  the  flock  will  disperse."  But  after  I  am 
raised  again,  I  will  go  before  you  into  Galilee.  Peter,  then, 
said  to  him,  Thongli  you  should  prove  a  stumbling  stone  to 
them  all,  I  never  will  be  made  to  stumble.  Jesus  answered, 
Indeed  I  say  to  you,  that  this  very  night,  before  the  cock 
crow,  you  will  thrice  disown  me.  Peter  I'eplied,  Although 
I  should  die  with  you,  I  never  will  disown  you.  And  all 
the  disciples  said  the  same. 

36. — Then  Jesns  went  with  them  to  a  place  called  Geth- 
semane,  and  said  to  his  disciples.  Stay  here,  while  I  go  yon- 
der and  pray.  And  he  took  with  him  Peter,  and  the  two 
sons  of  Zebedee;  and  being-  oi)i)ressed  with  grief,  said  to 
them,. My  soul  is  overwhelmed  with  a  deadly  anguish;  abide 
here,  and  watch  with  me.  And  going  a  little  before,  he 
threw  himself  on  his  face,  and  praying,  said.  My  Father,  re- 
move this  cup  from  me,  if  it  be  possible;  nevertheless,  not 
as  I  would,  but  as  thou  wilt.  And  he  returned  to  his  disci- 
ples, and  finding  them  asleep,  said  to  Peter,  Is  it  so,  then, 
that  you  could  not  keep  awake  with  me  a  single  honi'? 
Watch  and  pray,  that  you  be  not  overcome  by  temptation; 
the  spirit  indeed  is  willing,  but  the  flesh  is  weak.  A  second 
time  he  withdrew  and  prayed,  saying,  O  my  Father,  if  thei'c 
be  no  exemption  for  me;  if  I  must  drink  this  cup,  thy  will 
be  done.  U})()n  his  i-eturn,  he  again  found  them  sleeping, 
(ibi-  their  eyes  were  overpowered.)  Again,  leaving  them,  he 
went  and  prayed  the  third  time,  using  the  same  words. 
Then  he  came  back  to  his  disciples,  and  said  to  them,  Do 
you  sleej)  now,  and  take  your  rest?  Behold  the  hour  ap- 
pi-oaches,  when  the  Son  of  Man  must  be  delivered  into  the 
hands  of  sinners.  Arise,  let  us  be  going;  lo!  he  who  be- 
trays me  is  at  hand. 

17. — Before  he  had  done  speaking,  Judas,  one  of  the 
twelve,  appeared  with  a  great  multitude,  armed  with  swoi-ds 
and  clubs,  and  sent  by  the  chief  priests  and  elders  of  the 
people.  Now  the  betrayer  had  given  them  a  sign,  saying, 
The  man  whom  I  shall  kiss  is  he;  secure  him.  And  coming 
diivctly  to  Jesus,  he  said,  Ilail,  Rabbi,  and  kissed  him. 
lesus  answered,  Friend,  for  what  purjjose  do  you  come? 
Then  they  advanced,  and  laying  hands  on  Jesus,  seized  him. 


Ch.  XXYL  MATTHEW.  101 

Upon  this,  one  of  Jesus'  company  laying  his  liand  upon  his 
sword,  drew  it;  and  striking  t lie  sei'vant  of  the  high  priest, 
cut  off  his  ear.  Jesus  said  to  him,  Sheathe  yom*  sword;  lor 
whoever  has  recoiu'se  to  the  sword,  shall  fall  hy  the  sword. 
Do  you  think,  that  I  can  not  presently  invoke  my  Father, 
who  would  send  to  my  relief  more  than  twelve  legions  of 
angels?  But  in  that  case  how  should  the  scriptui-es  be  ac- 
complished, which  declare  that  these  things  must  be?  Then 
turning  to  the  multitude,  he  said.  Do  you  come  with  swords 
and  clubs  to  apprehend  me,  like  peoi)le  in  pursuit  of  a  rob- 
ber? I  sat  daily  amongst  you,  teaching  in  the  temj)le,  and 
you  did  not  arrest  me.  But  all  this  has  happened,  that  the 
writings  of  the  prophets  might  be  fulfilled.  Then  all  the 
disciples  forsook  him  and  fled. 

sectio:n^  xy. 

THE   CEUCIFIXION. 

57. — NOW  they  who  had  apprehended  Jesus,  brought 
him  to  Caiaphas  the  high  priest,  with  whom  the  scribes  and 
the  elders  were  assembled.  But  Peter  followed  him  at  a 
distance,  to  the  court  of  the  high  priest's  house,  and  having 
gone  in,  sat  with  the  oflicers  to  see  the  issue. 

59. — Meantime  the  chief  priests,  and  the  elders,  and  the 
whole  Sanhedrim,  sought  out  false  evidence  against  Jesus, 
npon  which  they  might  condemn  him  to  die.  But  though 
many  false  witnesses  appeared,  they  found  it  not.  At  length 
two  false  witnesses  came,  who  charged  him  with  saying,  I 
can  demolish  the  temple  of  God,  and  rebuild  it  in  three 
days..  Then  the  high  jiriest  rising,  said  to  him.  Do  you  an- 
swer nolhing  to  what  these  men  testify  against  yon?  Jesus 
remaining  silent,  he  added.  On  the  part  of  the  living  God,  I 
adjure  you  to  tell  us,  whether  you  be  the  Messiah,  the  Son 
of  God?  Jesus  answered  him,  It  is  as  you  say:  nay,  be  as- 
sured, that  hereafter  you  shall  see  the  Son  of  Man  sitting  at 
the  right  hand  of  the  Almighty,  and  coming  on  the  clouds 
<»f  heaven.  Then  the  high  i)riest,  rending  his  clothes,  said. 
He  has  uttered  blasphemy.  What  further  need  have  we  of 
witnesses,  now  that  you  have  heard  him  blaspheme?  What 
think  yf)U?  They  answered,  He  deserves  to  die.  Then  they 
spit  in  bis  I'ace.  Sonu;  gave  him  blows  on  the  head,  and 
others  struck  him  on  the  cheeks,  and  said,  Divine  to  us, 
Messiah,  who  it  was  that  smote  you. 

G9. — Now  Peter  was  sitting  without  in  the  court,  and  a 


102  MATTHEW.  Ch.  XXYII. 

maid  servant  came  to  him,  and  said,  You  also  were  with 
Jesus,  the  Galilean.  But  he  denied  before  them  all,  saying, 
[  know  nothing  of  the  matter.  And  as  he  went  out  into 
the  porch,  another  maid  observing  him,  said  to  them,  This 
man  too  was  there  with  Jesus,  the  ISTazarene.  Again  he 
denied,  swearing  that  he  knew  him  not.  Soon  after  some 
of  the  bystanders  said  to  Peter,  You  are  certainly  one  of 
them,  for  your  speech  discovers  you.  Upon  which,  with 
execrations  and  oaths,  he  asserted  that  he  did  not  know  him ; 
and  immediately  the  cock  crew.  Then  Peter  remembered 
the  word,  which  Jesus  had  said  to  him,  Before  the  cock 
crow,  you  will  thrice  disown  me.  And  he  went  out  and 
wept  bitterly. 

XXVII. — When  it  was  morning,  all  the  chief  priests 
and  the  elders  of  the  people  having  consulted  against  Jesus, 
how  they  might  procure  his  death,  conducted  him  bound  to 
Pontius  Pilate,  the  procurator,  to  whom  they  delivered  him 
up. 

3. — Then  Judas,  who  had  betrayed  him,  finding  that  he 
was  condemned,  repented;  and  returning  the  thirty  shekels 
to  thfi  chief  priests  and  the  elders,  said,  I  have  sinned,  in 
that  I  have  betrayed  the  innocent.  They  answered,  What 
is  that  to  usV  See  you  to  that.  After  which,  having  thrown 
down  the  money  in  the  temple,  he  went  away,  and  strangled 
himself  The  chief  priests  taking  the  money,  said,  It  is  not 
lawful  to  put  it  into  the  sacred  treasury,  because  it  is  the 
price  of  blood.  But,  after  deliberating,  they  bought  with 
it  the  potter's  field,  to  be  a  burying  place  for  strangers,  for 
which  reason  that  field  is,  to  this  day,  called.  The  Field  of 
Blood.  Then  was  the  word  of  Jeremiah  the  Prophet  veri- 
fied, "  The  thirty  shekels,  the  price  at  which  he  was  valued, 
I  took,  as  the  Lord  api^ointed  me,  from  the  sons  of  Israel, 
who  gave  them  for  the  potter's  field." 

11. — Now  Jesus  appeared  before  the  procurator,  who 
questioned  him,  saying.  You  arc  the  King  of  the  Jews?  He 
answered.  You  say  right.  But  when  he  was  arraigned  by 
the  chief  priests  and  the  elders,  he  made  no  reply.  Then 
Pilate  said  to  him.  Do  you  not  heai-  of  how  many  crimes 
they  accuse  you?  But  he  answered  not  one  word,  which 
surprised  the  pi'ociirator  exceedingly. 

15. — Now  the  procurator  was  accustomed  to  release,  at 
the  festival,  any  one  of  the  prisoners  whom  the  multitude 
demanded.  And  they  had  then  a  famous  prisoner  named 
Barabbas.  Therefore,  when  they  were  assembled,  Pilate 
said  to  them,  Whom  shall  I  relei-.se  to  you?  Barabbas,  or 
Jesus,    who   is   called   Messinh?     (For   he   perceived   that 


Ch.  XXVII.  MATTHEW.  103 

through  envy  they  had  delivered  him  up;  besides,  while  he 
was  sitting  on  the  tribunal,  his  wife  sent  him  this  message, 
Have  you  nothing  to  do  with  that  innocent  person;  for,  to- 
day, I  have  suffered  much  in  a  dream,  on  his  account.)  But  the 
chief  priests  and  the  elders  instigated  the  populace  to  de- 
mand Barabbas,  and  cause  Jesus  to  be  executed.  Therefore, 
when  the  procurator  asked,  which  of  the  two  he  should  re- 
lease, they  all  answered,  Barabbas.  Pilate  replied,  "What 
then  shall  I  do  with  Jesus,  whom  they  call  Messiah?  They 
all  answered,  Let  him  be  crucified.  The  procurator  said. 
Why?  What  evil  has  he  done?  But  they  cried  the  louder, 
saying.  Let  him  be  crucified.  Pilate  perceiving  that  he  was 
so  lar  from  prevailing,  that  they  grew  more  tumultuous,  took 
water,  and  washed  his  hands  before  the  multitude,  saying,  I 
am  guiltless  of  the  blood  of  this  innocent  person.  See  you 
to  it.  And  all  the  people  answering,  said.  His  blood  be  upon 
us,  and  upon  our  children.  Then  he  released  Barabbas  to 
them,  and  having  caused  Jesus  to  be  scourged,  delivered 
him  up  to  be  crucified. 

27. — After  this,  the  procm'ator's  soldiers  took  Jesus  into 
the  pretorimn,  where  they  gathered  around  him  all  the  band. 
And  having  stripped  him,  they  robed  him  in  a  scarlet  cloak, 
and  crowned  him  with  a  wreath  of  thorns,  and  put  a  rod  in 
his  right  hand,  and  kneeling  before  him  in  mockciy,  cried. 
Hail,  King  of  the  Jews!  And  spitting  upon  him,  they  took 
the  rod,  and  struck  him  with  it  on  the  head.  When  they 
had  mocked  him,  they  disrobed  him  again,  and  having  put 
his  own  raiment  on  him,  led  him  away  to  crucify  him. 

32. — As  they  went  out  of  the  city,  they  met  one  Simon, 
a  Cyrenian,  whom  they  constrained  to  carry  the  cross;  and 
being  arrived  at  a  ])lace  called  Golgotha,  which  signifies  a 
Place  of  Skulls,  they  gave  him  to  drink,  vinegar  mixed 
with  wormwood,  which,  having  tasted,  he  would  not  drink. 
After  they  had  nailed  him  to  the  cross,  they  parted  his  gar- 
ments by  lot.  And  having  sat  down  there,  they  guarded 
him.  And  over  his  head  they  placed  this  inscription,  de- 
noting the  cause  of  his  death:  THIS  IS  JESUS  THE 
KI^G-  OF  THE  JEWS.  Two  rob])ei-s  also  were  cruci- 
fied with  him,  one  at  his  right  hand,  and  the  other  at  his 
left. 

39. — Meanwhile  tlu;  passengers  reviled  him,  shaking  their 
heads,  and  saying.  You  who  could  demolish  the  temple,  and 
rebuild  it  in  three  days;  if  you  be  God's  Son,  come  down 
from  the  cross.  The  chid"  priests  also,  with  the  scribes  and 
elders,  deriding  him,  said,  lie  saved  others:  can  he  not  save 
himselfr'    If  he  be  King  of  Israel,  let  him  new  descend  li'om 


104  MATTHEW.  Ch.  XXVIL 

the  cross,  and  we  will  believe  him.  He  trusted  in  God.  Let 
God  deliver  him  now,  if  he  regard  him;  for  he  called  him- 
self God's  Son.  The  robbers  too,  his  fellow-sufferers,  up- 
braided him  in  the  same  manner. 

45. — l^ow  from  the  sixth  hour  to  the  ninth,  the  whole 
land  was  in  darkness.  About  the  ninth  horn-,  Jesus  cried 
aloud,  saying,  Eli,  Eli,  lama  sabacthani?  that  is.  My  God, 
my  God,  why  hast  thou  forsaken  me?  Some  of  the  bystand- 
ers hearing-  this,  said.  He  calls  Elijah.  Instantly  one  of 
them  ran,  brought  a  sponge  and  soaked  it  in  vinegar,  and 
having  fastened  it  to  a  stick,  presented  it  to  him  to  drink. 
The  rest  said.  Forbear,  we  shall  see  whether  Elijah  will  come 
to  save  him.  Jesus  having  again  cried  with  a  loud  voice, 
I'esigned  his  spirit. 

51. — And,  behold,  the  vail  of  the  temple  was  rent  in  two 
fi'om  top  to  bottom,  the  earth  trembled,  and  the  rocks  split. 
Graves  also  burst  open;  and  after  his  resurrection,  the  bod- 
ies of  several  saints  who  slept  were  raised,  came  out  of  the 
graves,  went  into  the  holy  city,  and  were  seen  by  many. 
5f  ow  the  centurion,  and  they  who,  with  him,  guarded  Jesus, 
observing  the  earthquake,  and  what  passed,  were  exceed- 
ingly terrified,  and  said.  This  was  certainly  the  son  of 
a  god. 

55. — Several  women  also  were  there,  looking  on  at  a  dis- 
tance, who  had  followed  Jesus  from  Galilee,  assisting  him 
with  their  service.  Among  them  were  Mary  the  Magdalene, 
and  Mary  the  mother  of  James  and  Joses,  and  the  mother 
of  Zebedee's  sons. 

SECTION  XVI. 

THE   RESUllKECTION. 

57. — IN  the  evening  a  rich  Arimathean  named  Joseph, 
who  was  himself  a  disciple  of  Jesus,  went  to  Pilate  and  beg- 
ged the  body  of  Jesus.  Pilate  having  given  orders  to  de- 
liver it  to  Joseph,  he  took  the  body,  wrapped  it  in  clean 
linen,  and  dei^osited  it  in  his  own  tomlj,  which  he  had  newly 
caused  to  be  hewn  in  the  rock;  and  having  rolled  a  gi'eat 
stone  to  the  entrance,  he  went  away.  ]S"ow  Mary  the  Slag- 
dalene,  and  the  other  Mary  were  there,  sitting  over  against 
the  sepulcher. 

62. — On  the  morrow,  being  the  day  after  the  preparation, 
the  chief  priests  and  the  Pharisees  repaired  in  a  body  to 
Pilate,  and  said,  My  lord,  we  remember  that  this  impostor, 
when  alive,  said,  Within  three  days  I  shall  be  raised.    Com- 


Ch.  XXVITL  MATTHEW.  lOP 

mand,  lliererorc,  that  the  sepulcher  be  guarded  till  the  thh'd 
day,  lest  his  disei[)les  come  and  steal  him,  and  say  to  the 
people.  He  is  raised  from  the  dead;  for  this  last  imposture 
would  prove  worse  than  the  first.  Pilate  answered,  Yon 
have  a  guard;  make  the  sepulchei"  as  secure  as  you  can. 
Accordingly  they  went  and  secured  it,  sealing  the  stone,  and 
posting  guards. 

XXVIII. — Sabbath  being  over,  and  the  first  day  of  the 
week  beginning  to  dawn,  Maiy  the  Magdalene,  and  the 
other  Mary,  went  to  visit  the  sepulcher.  IS^ow  there  had 
been  n  great  earthquake,  for  an  angel  of  the  Lord  had  de- 
scended from  heaven,  who,  having  rolled  the  stone  I'rom  the 
enti-ance,  sat  upon  it.  His  countenance  was  like  lightning. 
and  his  apparel  white  as  snow.  Seeing  him,  the  guards 
quaked  with  terror,  and  became  as  dead  men.  But  the  an- 
gel said  to  the  women.  Fear  not;  for  I  knoAV  that  you  seek 
Jesus  who  was  crucified.  He  is  not  here;  for  he  is  risen,  as 
he  foretold.  Come,  see  the  place  where  the  Lord  lay.  And 
go  quickly,  say  to  his  disciples.  He  is  risen  from  the  dead; 
behold  he  goes  before  you  to  Galilee,  where  you  shall  see 
him.     Take  notice :  I  have  told  you. 

8. — Instantly  they  went  from  the  tomb  with  fear  and  great 
joy,  and  ran  to  inform  his  disciples.  When  they  were  gone, 
Jesus  himself  met  them,  saying.  Rejoice.  Upon  which  they 
prosti'ated  themselves  before  him,  and  embraced  his  leet. 
Then  Jesus  said  to  them.  Be  not  afraid :  go,  tell  my  breth- 
ren to  repair  to  Galilee,  and  there  they  shall  see  me. 

11. — They  were  no  sooner  gone,  than  some  of  the  guard 
went  into  the  city,  and  informed  the  chief  priests  of  all  that 
had  happened.  These,  after  meeting  and  consulting  with  the 
elders,  gave  a  large  sum  to  the  soldiers,  with  this  injunction; 
Say,  his  disciples  came  by  night,  and  stole  him  while  we  were 
asleep.  And  if  this  come  to  the  procurator's  ears,  we  will 
appease  him,  and  indeinnily  you.  So  they  took  the  money, 
and  acted  agreeably  to  their  instructions.  Accordingly  this 
report  is  current  among  the  Jews  to  this  day. 

16. — Now  the  eleven  disciples  went  to  Galilee,  to  the 
mountain  whither  Jesus  had  appointed  them  to  repair. 
When  they  saw  him,  they  threw  themselves  prostrate  before 
him;  yet  some  doubted.  Jesus  came  near,  and  said  to  them, 
All  authority  is  given  to  me  in  heaven  and  upon  the  earth; 
go,  convert  all  the  nations,  innnersing  them  into  the  name 
of  the  Father,  and  of  tlie  Son,  and  of  the  Holy  Spirit;  teach- 
ing them  to  o])sei-ve  all  the  things  which  I  have  connnanded 
you:  and  behold!  I  am  wit ii  you  always,  even  to  the  con- 
clusion of  this  state. 


106  MAKE.  Cii.  I. 

THE 

TESTIMONY 

OF 

JOHN    MARK, 

THE    EVANGELIST. 
[FIRST  PUBLISHED  IN  ROME,  A.D.  64.] 


MARK'S  PREFACE. 

The  Beginning  of  the  Gospel  of  Jesus  Christ,  Son  of  God. 

SECTION  I. 

THE   ENTRANCE    ON   THE    MINISTRY, 

2. — AS  it  is  written  in  Isaiah  the  Prophet,  "Behold,  I 
send  my  messenger  before  thee,  who  shall  prepare  thy  way:" 
•'  The  voice  oi"  one  proclaiming  in  the  wilderness,  Prepare  a 
way  for  the  Lord,  make  for  him  a  straight  passage:"  thns 
came  John  immersing  in  the  Avilderness,  and  publishing  the 
immersion  of  reformation  for  the  remission  of  sins.  And  all 
the  country  of  Judea,  and  the  inhabitants  of  Jerusalem  re- 
sorted to  him,  and  were  immersed  by  him  in  the  river  Jor- 
dan, confessing  their  sins.  jSTow  John's  clothing  was  of 
camel's  hair,  tied  round  his  waist  with  a  leather  girdle :  and 
ne  lived  upon  locusts  and  wild  honey.  And  he  proclaimed, 
saying,  One  mightier  than  I  comes  after  me,  whose  shoe- 
latchet  I  am  unworthy  to  stoop  down  and  untie.  I,  indeed, 
have  immersed  you  in  water;  but  he  will  immerse  you  in  the 
Holy  Spirit. 

9. — At  that  time  Jesus  came  from  Nazareth  of  Galilee  to 
the  Jordan,  and  was  immersed  by  John.  As  soon  as  he 
arose  out  of  the  watei',  he  saw  the  sky  part  asunder,  and  the 
Spirit  descend  upon  him  like  a  dove.  And  a  voice  was 
heard  from  heaven,  which  said.  Thou  art  my  Son,  the  be- 
loved, in  whom  I  delight. 

12. — Immediately  after  this,  the  Spirit  conveyed  him  into 
the  wilderness;  and  he  continued  in  the  wilderness  forty 


Ch.  I.  MARK.  107 

(lays  tempted  by  Satan;  and  was  among  the  wild  beasts; 
and  the  heavenly  messengers  ministered  to  him. 

14. — But  alter  John's  imprisonment,  Jesns  went  to  Gali- 
lee, ijroclaiming  the  good  tidings  of  the  Reign  of  God.  The 
time,  said  he,  is  accomplished,  the  Reign  of  God  approaches; 
reform,  and  believe  the  good  tidings. 

16. — Then  walking  by  the  sea  of  Galilee,  he  saw  Simon, 
and  Andrew,  Simon's  brother,  casting  a  drag  net  into  the 
sea,  for  they  were  fishers.  Jesus  said  to  them,  Come  with 
me,  and  I  will  cause  you  to  l)c  fishers  of  men.  Immediately 
they  left  their  nets,  and  followed  him.  Passing  on  a  little, 
and  seeing  James,  son  of  Zebedee,  with  John  his  brother, 
who  were  mending  their  nets  in  a  bark,  he  immediately 
called  them ;  and,  leaving  their  father  Zebedee  in  the  bark 
with  the  hired  servants,  they  accompanied  him. 

21. — And  they  went  to  Capernaum;  and  on  the  Sabbath 
he  repaired  directly  to  the  synagogue,  and  instructed  the 
people,  who  were  filled  with  admiration  at  his  manner  of 
teaching;  for  he  taught  as  one  having  authority,  and  not  as 
Ihe  scribes. 

23. — ^ow  there  was  in  their  synagogue  a  man  possessed 
with  an  unclean  spirit,  who  cried  oixt,  Ah!  Jesus  of  Naza- 
reth, what  hast  thou  to  do  with  us?  Art  thou  come  to  de- 
stroy us?  I  know  who  thou  art,  the  Holy  One  of  God.  Jesus 
rebuking  him,  said.  Be  silent,  and  come  out  of  him.  Then 
the  unclean  spirit  threw  him  into  convulsions;  and,  raising 
loud  cries,  came  out  of  hiui:  at  which  they  were  all  so 
amazed,  that  they  asked  one  another.  What  does  this  mean? 
What  new  teaching  is  this?  For  he  commands  with  au- 
thority even  the  imclcan  si)irits,  and  they  obey  him.  And 
thencelbrth  his  lame  sjjread  through  all  the  region  of  Galilee. 

29. — As  soon  as  they  were  come  out  of  the  synagogue, 
they  went  with  James  and  John  into  the  house  of  Simon  and 
Andrew,  where  Sinum's  wife's  mother  lay  sick  of  a  fever,  of 
which  they  immediately  acquainted  Jesus.  And  he  came, 
and  taking  her  by  the  hand,  raised  her;  instantly  the  fever 
lett  her,  and  she  entertained  them. 

32. — In  the  evening,  a(ter  sunset,  they  brought  to  him 
all  the  sick,  and  the  demoniacs;  the  whole  city  being  assem- 
bled at  the  door.  And  he  healed  many  persons  afi'ected  with 
various  diseases,  and  expelled  many  demons,  whom  he  per- 
mitted not  to  speak,  because  they  knew  liim. 

35. — On  the  morrow,  having  risen  belbre  the  dawn,  he 
went  out,  and  retired  to  a  solitary  ])lace,  and  jjrayed  there. 
And  Simon  and  his  company  went  in  quest  of  him,  and  hav- 
ing found  him,  said  to  him,  Every  person  seeks  you.     Jesus 


108  MAEK  Ch.  II, 

said,  Let  us  go  to  the  neighboring  boroughs  to  make  proc- 
lamation there  also:  for  I  came  out  with  this  design.  Ac- 
cordingly he  proclaimed  in  their  synagogues  throiighout  all 
Gjililee,  and  expelled  demons. 

40. — And  a  leper  came  to  him,  and  on  his  knees  en- 
treated him,  saying,  If  you  will,  you  can  cleanse  me.  Jesus 
had  compassion,  and  stretching  out  his  hand  and  touching 
him,  said,  I  will,  be  you  clean.  This  he  had  no  soonei-  ut- 
tered, than  the  leprosy  departed  from  the  man,  and  he  was 
cleansed.  Then  Jesus  strictly  charging  him,  and  dismissing 
him,  said.  See  you  tell  nothing  of  this  to  any  man;  but  go, 
show  yourself  to  the  priest;  and  offer  for  your  cleansing  the 
things  prescribed  by  Moses,  that  it  may  be  notified  to  the 
people.  But  the  man,  as  soon  as  he  was  gone,  began  to 
blaze  this  story,  talking  openly  everywhere,  insonnich  that 
Jesus  could  no  longer  publicly  appear  in  the  city;  but  re- 
mained without  in  solitary  places,  whither  the  people  re- 
sorted to  him  from  all  parts. 

II- — After  many  days,  he  returned  to  Capernaum;  and 
when  it  was  known  that  he  was  in  the  house,  such  a  multi- 
tude flocked  thither,  that  there  was  no  room  for  them,  not 
even  near  the  door,  and  he  taught  them  the  word. 

3. — A  paralytic  was  then  brought,  carried  by  four  men, 
who,  not  being  able  to  come  nigh  him  tor  the  ci'owd,  uncov- 
ered the  place  where  Jesus  Avas;  and,  through  the  opening, 
let  down  the  couch,  on  which  the  paralytic  lay.  Jesus,  per- 
ceiving their  faith,  said  to  the  paralytic.  Son,  your  sins  are 
forgiven  you.  But  certain  scribes  who  were  present,  rea- 
soned thus  within  themselves :  How  does  this  man  speak  such 
blasphemies?  Who  can  forgive  sins  but  God?  Jesus,  im- 
mediately knowing  in  himself  that  they  made  these  reflec- 
tions, said  to  them.  Why  do  you  reason  thus  within  youi- 
selves?  Which  is  easier,  to  say  to  the  paralytic,  Your  sins 
are  forgiven,  or  to  say,  with  efect,  Arise,  take  up  your  couch 
and  walk?  But  that  you  may  know  that  the  Son  of  Man 
has  power  upon  the  earth  to  forgive  sins,  rise,  (he  said  to  the 
paralytic,)  I  command  you,  take  up  your  couch,  and  go  home. 
Immediately  he  rose,  took  uj)  the  couch,  and  walked  out  be- 
fore them  all;  insomuch  that  they  were  all  amazed,  and  glo- 
rified God,  saying,  We  never  saw  anything  like  this. 

13. — Again,  he  went  out  toward  the  sea,  and  all  the  mul-' 
titude  i-epaii-ed  to  him,  and  he  taught  them.  Passing  along, 
he  saw  Levi,  son  of  Alpheus,  sitting  at  the  toll  oftice,  and 
said  to  him,  Follow  me.  And  he  arose  and  followed  h'm. 
Now  when  Jesus  was  eating  in  this  man's  house,  scvf  -al 
publicans  and  sinners  placed  tbtjnselves  at  table  with  1   in 


Ch.  m.  MARK.  1()9 

and  his  disciples:  for  many  of  these  people  followed  him. 
The  Scribes  and  the  Pharisees,  seeing-  him  eat  Avith  publicans 
and  sinners,  said  to  his  disciples.  Wherefore  does  lie  eat  and 
drink  with  pnblicans  and  sinners?  Jcsns,  hearing-  this,  re- 
plied, The  whole  need  not  a  physician,  biit  the  sick.  I  came 
not  to  call  the  righteous,  but  sinners. 

18. — The  disciples  of  John,  and  those  of  the  Pharisees, 
accustomed  to  fasting,  came  to  him  and  said,  John's  disci- 
ples, and  those  of  the  Pharisees,  fast;  why  do  not  your  dis- 
ciples fast?  Jesus  answered.  Do  the  bridemen  fast  while 
the  bridegroom  is  with  them?  "While  the  bridegroom  is 
with  them  they  do  not  fast.  But  the  days  will  come,  when 
the  bridegroom  shall  be  taken  fi-om  them;  and  in  those  days 
they  will  fast.  No  person  sews  a  piece  of  undressed  cloth 
on  an  old  garment;  otherwise  the  new  patch  tears  the  old 
cloth,  and  makes  a  worse  rent.  No  person  puts  new  wine 
into  old  leather  bottles;  else  the  new  wine  bursts  the  bot- 
tles; and  thus  both  the  wine  is  spilt,  and  the  bottles  are  ren- 
dered useless;  but  new  wine  must  be  put  into  new  bottles. 

23. — Once,  when  he  was  going  through  the  corn  on  the 
Sabbath,  his  disciples  began  to  })luck  the  ears  of  coi-n  as  they 
went.  The  Pharisees  said  to  him,AVhy  do  they  that  which, 
on  the  Sabbath,  it  is  unlawlul  to  do?  He  answered,  Did  you 
never  read  what  David  and  his  attendants  did,  in  a  strait, 
when  they  were  hinigry,  how  he  entered  the  tabernacle  of 
God,  in  the  days  of  Abiathar  the  high  priest,  and  eat  the 
loaves  of  the  presence,  which  none  but  the  priests  coidd 
lawfully  eat,  and  gave  of  them  also  to  his  attendants?  Jle 
added.  The  Sabbath  was  made  for  man,  and  not  man  Ibi-  the 
Sabbath.  Therefore  the  Son  of  Man  is  master  even  of  llie 
Sabbath. 

III. — At  another  time  he  entered  the  synagogue,  when  a 
man  was  there  who  had  a  withered  hand.  And  they,  with  a 
design  to  accuse  Jesus,  watched  him,  to  sec  whether  he 
would  heal  the  man  on  the  Sabbath.  Jesus  said  to  the  man, 
who  had  the  withered  hand.  Stand  up  in  the  midst.  Tlien 
he  said  to  them,  AVhcther  is  it  lawful  to  do  good  on  the  Sab- 
bath, or  to  do  evil — to  save,  or  to  kill?  But  they  were 
silent.  And  lo(dving  around  on  them  with  anger,  being- 
grieved  tbi-  the  brnulness  of  their  minds,  he  said  to  the  man, 
kSLretch  out  your  hand :  and  as  he  stretched  out  his  hand,  it 
was  restoi'cd.  And  llu;  Phai-isecs  went  out  immediately,  and 
conspired  with  the  IJerodians  against  him  to  destroy  him. 

7. — But  Jesus  withdrew  with  his  disciples  toward  the 
sea,  whither  a  great  multitude  followed  him  fi-om  Galilee, 
from  Judea,  from  Jerusalem,  Irom   Idumea,  and  from  the 


no  MARK.  Ch.  in. 

banks  of  the  fFordan.  They  also  of  the  territories  of  Tyre 
and  Sidon,  having-  heard  Avhat  wonders  he  had  performed, 
flocked  to  him  in  crowds.  Then  he  ordered  his  disciples  to 
get  a  boat  to  attend  him,  l^ecanse  of  the  mnltitiide,  lest  they 
shoukl  throng-  him:  for  he  had  healed  many,  which  made  all, 
who  had  maladies,  press  upon  him  to  touch  him.  And  the 
unclean  spirits,  when  they  beheld  him,  prostrated  themselves 
before  him,  crying.  Thou  art  the  Son  of  God.  But  he 
strictly  charged  them  not  to  make  him  known. 

SECTION  II. 

THE    NOMINATION    OF    APOSTLES. 

13. — AFTERWARD  Jesus  went  up  a  mountain,  and 
called  to  him  whom  he  would,  and  they  went  to  him.  And 
he  selected  twelve,  that  they  might  attend  him,  and  that  he 
mig-ht  commission  them  to  make  proclamation;  empowering 
them  to  cure  diseases;  and  to  expel  demons.  These  were 
Simon, 'whom  he  surnamed  Peter,  and  James,  son  of  Zebe- 
dee,  and  John,  the  brother  of  James.  These  he  surnamed 
Boanerges,  that  is,  sons  of  thunder;  and  Andrew,  and  Philip, 
and  Bartholomew,  and  Matthew,  and  Thomas,  and  James, 
son  of  Alpheus,  and  Thaddeus,  and  Simon  the  Canaanite 
and  Judas  Iscariot,  who  betrayed  him. 

20. — Then  they  went  into  a  house,  whither  a  crowd  again 
assembled,  so  that  Jesus  and  his  disciples  could  not  so  much 
as  eat.  His  kinsmen  hearing  this,  went  out  to  restrain  it, 
(for  they  said.  He  is  beside  himself.  And  the  scribes  who 
came  from  Jerusalem,  said.  He  is  confederate  with  Beelze- 
l)ub,  and  expels  demons  by  the  prince  of  the  demons.) 
Jesus  having  called  them,  said  to  them  by  similitudes,  How 
can  Satan  expel  Satan?  If  a  kingdom  be  torn  by  factions, 
that  kingdom  can  not  subsist.  And  if  a  family  be  torn  by 
factions,  that  fixmily  can  not  sul)sist.  Thus,  if  Satan  fight 
against  himself,  and  be  divided,  he  can  not  subsist,  but  is 
near  his  end.  No  one  who  enters  the  strong  one's  house, 
can  plunder  his  goods,  unless  lie  first  ovei-power  the  strong 
one;  then,  indeed,  he  may  plunder  his  house.  Indeed,  I  say 
to  you,  that  though  all  other  sins  in  the  sons  of  men  are 
pardonable,  and  whatever  slanders  they  shall  utter;  whoso- 
ever shall  speak  slanderoiisly  against  the  Holy  Spii'it,  shall 
never  be  pardoned,  but  is  lial)le  to  eternal  punishment.  He 
said  this  because  they  affirmed  he  was  leagued  with  an  un- 
clean spirit. 


Ch.  ry.  MAEK.  Ill 

31. — Meanwhile  came  his  mother  and  brothers,  who 
standing  without,  sent  for  him.  And  the  crowd  who  sat 
round  him,  said  to  him,  Lo,  your  mother  and  brothers  are 
without,  and  seek  you.  He  answered  them,  saying.  Who 
is  my  mother  or  my  brothers?  And  looking  about  on  those 
who  sat  around  him,  he  said.  Behold  my  mother  and  my 
brothers;  lor  whosoever  does  the  will  of  God,  is  my  brothei", 
my  sister,  and  mother. 

lY. — Again,  he  was  teaching  Ijy  the  sea  side,  when  so 
gi'eat  a  multitude  gathered  about  him,  that  he  was  obliged 
to  go  aboard  a  bark,  and  sit  there,  while  all  the  people  re- 
mained on  shore.  Then  he  taught  them  many  things  by 
parables. 

3. — In  teaching,  he  said  to  them.  Attend,  behold  the 
sower  went  out  to  sow.  And  as  he  sowed,  part  of  the  seed 
fell  by  the  way-side,  and  the  birds  came  and  picked  it  up. 
Part  fell  upon  I'ocky  ground,  where  it  had  little  mold. 
This  sprang  the  sooner,  because  there  was  no  depth  of  soil. 
But  after  the  sun  had  beaten  ui)on  it,  it  was  scorched,  and 
having  no  root,  it  withered  away.  Part  fell  among  thorns ; 
and  the  thorns  grew  up  and  stifled  it,  so  that  it  yielded  noth- 
ing. Part  fell  into  good  ground,  and  sprang  up,  and  became 
so  fruitiul,  that  some  grains  produced  thirty,  some  sixty,  and 
some  a  hundred.  He  added,  "Whoever  has  ears  to  hear,  let 
him  hear. 

10. — "When  he  was  in  private,  those  who  were  about  him 
with  the  twelve,  asked  him  the  meaning  of  the  parable.  He 
said  to  them.  It  is  your  privilege  to  know  the  secrets  of  the 
Reign  of  God,  but  to  those  without  everything  is  vailed  in 
parables;  that  they  may  not  perceive  what  they  look  at,  or 
understand  what  they  hear;  lest  they  should  be  reclaimed, 
and  obtain  the  forgiveness  of  their  sins.  He  said  also  to 
them.  Do  you  not  understand  this  parable?  How  then  will 
you  understand  all  the  parables? 

11. — The  sower  is  he  who  disi)crses  the  word.  The  way- 
side on  which  some  of  the  grain  lell,  denotes  those  who  have 
no  sooner  heard  the  word,  than  Satan  comes,  and  takes  away 
that  which  was  sown  in  their  hearts.  The  rocky  ground 
denotes  those,  who,  hearing  the  word,  receive  it  at  first  with 
pleasure;  yet  not  having  it  rooted  in  their  minds,  retain  it 
but  a  while;  for  when  1roul)le  or  persecution  comes  because 
of  the  word,  they  instantly  relapse.  The  ground  overrmi 
with  thorns,  denotes  those  heai-ers  in  whom  worldly  cares, 
and  (Iclusive  rii'bes,  and  the  iiioi-diiiatc  desiiv  of  other  thiuii's, 
stifle  the  word,  and  render  it  uiili-aitful.  The  good  soil  on 
which  some  grains  yielded  tliirty,  some  sixty,  and  some  a 


112  MAKK.  Ch.  V. 

hundred,  denotes  those  who  hear  the  word,  and  retain  it,  and 
produce  the  fruits  thereof. 

21. — He  said  further,  Is  a  lamp  brought  to  be  put  under 
a  vessel,  or  under  a  bed,  and  not  to  be  set  on  a  stand?  For 
there  is  no  secret,  that  is  not  to  be  discovered;  nor  has  any- 
thing been  concealed,  which  is  not  to  be  divulged.  If  any 
man  have  ears  to  hear,  let  him  hear. 

24. — He  said,  moreover,  Consider  what  you  hear:  with 
the  measure  with  which  you  give,  you  shall  receive.  For  to 
him  who  has,  more  shall  be  given;  but  from  him  who  has 
not,  even  that  which  he  has  shall  be  taken. 

26. — He  said  also,  The  kingdom  of  God  is  like  seed, 
which  a  man  sowed  in  his  field.  While  he  slept  by  night, 
and  waked  by  day,  the  seed  shot  up,  and  gi-ew  without  his 
minding  it.  For  the  earth  produces  of  itself  first  the  blade, 
then  the  ear;  afterward  the  full  corn.  But  as  soon  as  the 
grain  was  ripe,  he  applied  the  sickle,  because  it  was  time  to 
reap  it. 

30. — He  said  also.  To  what  shall  we  compare  the  king- 
dom of  God,  or  by  what  similitude  shall  we  represent  it?  It 
is  like  a  grain  of  mustard  seed,  which,  when  it  is  sown  in 
the  earth,  is  the  smallest  of  all  the  seeds  that  are  there.  But 
after  it  is  sown,  it  springs  up,  and  becomes  greater  than  ajiy 
herb,  and  shoots  out  branches  so  large,  that  under  their 
shades,  the  bii'ds  of  the  air  may  find  shelter. 

33. — And  in  many  such  similitudes,  he  conveyed  instruc- 
tion to  the  people,  as  he  found  them  disposed  to  heai':  and 
without  a  similitude  he  told  them  nothing;  but  he  solved  all 
to  his  disciples  in  private. 

35. — That  day,  in  the  evening,  he  said  to  them.  Let  us? 
l^ass  to  the  other  side.  And  they,  leaving  the  people,  but 
having  him  in  the  bark,  set  sail  in  company  with  other  small 
barks.  Then  there  arose  a  great  storm  of  wind,  which  drove 
the  billows  into  the  bark,  which  was  now  full.  Jesus  being 
in  the  stern,  asleep  on  a  pillow,  they  awake  him,  saying. 
Rabbi,  do  you  not  care  that  we  perish?  And  he  arose,  and 
commanded  the  wind,  saying  to  the  sea.  Peace!  be  still! 
Immediately  the  wind  ceased,  and  a  great  calm  ensued.  And 
he  said  to  them.  Why  are  you  so  timorous?  How  is  it  that 
you  have  no  faith?  And  they  were  exceedingly  terrified, 
and  said  one  to  another,  Who  is  this,  whom  even  the  wind 
V.  and  the  sea  obey?    Then  they  crossed  the  sea,  and 

came  into  the  country  of  the  Gadarenes. 

2. — He  was  no  sooner  gone  ashore,  than  there  met  him  a 
man  coming  from  the  monuments,  possessed  of  an  unclean 
epii'it,  who  made  his  abode  in  the  tombs;  and  no  man  could 


Ch.  V.  MARK.  113 

confine  him,  not  even  with  chains.  For  he  had  been  often 
bonnd  with  fetters  and  chains,  and  had  wrenched  off  the 
chains,  and  broken  the  fetters,  so  that  no  jierson  was  able  to 
lame  him.  lie  was  continnally,  night  and  day,  in  the  mount- 
ains, and  in  tlie  tombs,  howling,  and  cutting  himself  with 
flints.  But  when  he  saw  Jesus  afar  off,  he  ran,  and  pros- 
trating himself  before  him,  cried  out,  What  hast  thou  to  do 
with  me,  Jesus,  Son  of  the  Most  High  God?  I  conjure  thee 
by  God  not  to  torment  me.     (For  Jesus  had  said  to  him 


Come  out  of  the  man,  you  unclean  spirit.)  Jesus  asked 
him,  What  is  your  name?  He  answered.  My  name  is 
Legion,  for  we  are  many.  And  he  earnestly  entreated  him 
not  to  drive  them  out  of  the  country.  JSTow  there  was  a 
great  herd  of  swine  feeding  on  the  mountain.  And  the 
fiends  besought  him,  saying,  Suffer  us  to  go  to  the  swine, 
that  we  may  enter  into  them.  Jesus  immediately  permitted 
them.  Then  the  unclean  spirits  being  gone  out,  entered 
into  the  swine;  and  the  herd,  in,  number  about  two  thousand, 
rushed  down  a  precipice  into  the  sea,  and  were  choked. 
And  the  sAvineherds  fled,  and  told  it  in  the  city  and  villages. 
And  the  people  flocked  out  to  see  what  had  happened. 
When  they  came  to  Jesus,  and  saw  him  who  had  been  pos- 
sessed by  the  legion,  sitting,  and  clothed,  and  in  his  right 
mind,  they  were  afraid.  And  those  who  had  seen  the  whole, 
having  related  to  them  what  had  happened  to  the  demoniac, 
and  to  the  swine,  they  entreated  him  to  leave  their  territories. 
As  he  entered  the  bark,  the  man  who  had  been  possessed, 
begged  permission  to  attend  him.  Jesus,  howevei',  did  not 
permit  him,  but  said.  Go  home  to  your  relations,  and  tell 
them  what  great  things  the  Lord,  in  pity,  has  done  for  you. 
Accoriliiigly  he  departed,  publishing  in  Decapolis,  what 
great  things  Jesus  had  done  tor  him.    And  all  were  amazed. 

21. — Jesus  having  rejjassed  in  the  bark,  a  great  crowd 
gathered  round  him,  while  he  was  on  the  shore.  Then  came 
one  of  the  directors  of  the  synagogue,  named  Jaii'us,  who 
seeing  him,  threw  himself  at  his  feet,  and  entreated  him 
earnestly,  saying,  My  little  daughter  is  in  extreme  danger; 
[  pray  you  come,  and  lay  your  hands  upon  her  to  heal  her, 
and  she  will  l)e  well.  And  Jesus  went  with  him,  followed 
Ijy  a  great  multitude  who  throiigeil  him. 

25. — And  a  woman,  who  had  been  twelve  years  distressed 
with  an  issue  of  blood,  who  had  suffered  much  from  several 
[)hysiciaiis,  and  had  spent  hci'  all  without  receiving  any  re- 
lief, but  rather  growing  worse,  having  heard  of  Jesus,  came 
in  the  crowd  behind,  and  touched  his  mantle:  for  she  had 
8 


114  MAKK.  Ch.  VI. 

said,  If  I  but  touch  his  clothes,  I  shall  recover.  Instantly 
the  source  of  her  distemper  was  ch'ied  up,  and  she  felt  in  her 
body,  that  she  was  delivered  from  that  scourg-e.  Jesus  im- 
mediately, conscious  of  the  virtue  which  had  issued  fi'om 
him,  turned  toward  the  crowd,  saying.  Who  touched  my 
clothes?  His  disciples  answered,  You  see  how  the  multi- 
tude throng  you;  yet  you  say.  Who  touched  me?  But  he 
looked  round  him,  to  see  her  who  had  done  it.  Then  the 
woman,  knowing-  the  change  wi'ought  upon  her,  came  tremb- 
ling with  fear,  threw  herself  prostrate  befoi'e  him,  and  con- 
i'essed  the  whole  truth.  But  he  said  to  her.  Daughter,  youi- 
faith  has  cured  you ;  go  in  peace,  released  from  this  scourge. 
35. — Before  he  had  done  speaking,  messengers  came  from 
the  house  of  the  director  of  the  synagogue,  who  said,  Your 
daughter  is  dead,  why  should  you  trouble  the  teacher  any 
further?  Jesus  hearing  this  message  delivered,  said  imme- 
diately to  the  director.  Fear  not;  only  believe.  And  he  al- 
lowed no  person  to  follow  him  except  Peter  and  James,  and 
John,  the  brother  of  James.  Being  arrived  at  the  direc- 
tor's house,  and  seeing  the  tumult,  and  the  people  weejiing 
and  wailing  immoderately,  he  said  to  them,  as  he  entered. 
Why  do  you  weep  and  make  a  bustle?  The  child  is  not 
dead,  but  asleep.  And  they  derided  him.  But  having  made 
them  all  go  out,  he  took  with  him  the  child's  father  and 
mother,  and  those  who  came  with  him;  and  he  entered  the 
chamber  where  she  was;  and,  taking  her  by  the  hand,  said 
to  her,  Talitha  cumi,  (which  signifies.  Young  woman,  arise,) 
I  command  you.  Immediately  the  maid  arose  and  walked, 
for  she  was  twelve  years  old;  and  they  were  confounded 
with  astonishment.  But  he  strictly  enjoined  them  not  to 
mention  it  to  any  person,  and  ordered  that  something  should 
be  given  her  to  eat. 


SECTIOIS'  ni. 

THE   FIRST   MISSION    OF   THE   APOSTLES. 

VI. — JESUS,  leaving  that  place,  went  to  his  own  coun- 
try, accompanied  by  his  disciples.  And  on  the  Sabbath  he 
taught  in  their  synagogues,  and  many  who  heard  him,  said 
with  astonishment.  Whence  has  this  man  these  abilities? 
What  wisdom  is  this  which  he  has  gotten?  and  how  are  so 
great  miracles  pertbrmed  by  him?  Is  not  this  the  carpen- 
ter, the  son  of  Mary,  the  brother  of  James  and  Joses,  and 
Judas  and,  Simon?     Are  not  his  sisters  also  here  with  us? 


Ch.  VI.  MARK.  115 

And  they  were  offended  at  him.  Bnt  Jesus  said  to  thejn. 
A  projihet  is  no  whore  disregarded,  except  in  his  own  coun- 
try, and  amongst  his  own  rehitions,  and  in  his  own  house. 
And  he  coidd  do  no  miracle  there,  except  curing  a  lew  sick 
by  laying  liis  hands  on  them.  And  he  wondered  at  their 
unbeliel'. 

(5. — And  he  went  through  the  neighboring  villages  teach- 
ing. And  having  called  to  him  the  twelve,  he  sent  them  out 
two  by  two,  and  gave  them  power  over  the  unclean  spirits; 
and  ordered  them  to  take  nothing  lor  their  journey,  but  a 
single  staff;  no  bag,  no  bread,  and  in  their  girdle  no  money ; 
to  be  shod  with  sandals,  and  not  to  put  on  two  coats.  He 
said  also,  AVhatever  house  you  enter  in  any  place,  continue 
in  that  house,  till  yori  leave  the  place.  But  wheresoever 
they  will  not  receive  you,  nor  hear  you,  shake  off  the  dust 
under  your  feet  at  your  departure,  as  a  protestation  against 
them.  And  being  departed,  they  publicly  warned  men  to 
reform;  and  expelled  many  demons,  and  cured  many  sick 
pei'sons,  anointing  them  with  oil. 

14. — And  King  Herod  heard  of  him,  (for  his  name  was 
become  famous)  and  said,  John  the  Immerser  is  raised  from 
the  dead;  and  therefore  miracles  are  performed  by  him. 
Others  said,  It  is  Elijah.  Others,  It  is  a  prophet  like  those 
of  ancient  times.  But  when  Herod  heai'd  of  him,  he  said, 
This  is  John  whom  I  beheaded.    He  is  raised  from  the  dead. 

17. — For  Herod  had  caused  John  to  be  ai)prehended,  and 
ke])t  bound  in  prison,  on  account  of  Ilerodias,  his  brother 
Philip's  wife,  whom  he  had  himself  married.  For  John  had 
said  to  Herod,  It  is  not  lawlid  for  you  to  have  yoiu-  brother's 
wife.  Now  this  roused  Ilerodias'  resentment,  who  would 
have  killed  John,  but  could  not,  because  Herod  respected 
him,  and  knowing  him  to  be  a  just  and  holy  man,  protected 
him;  and  did  many  things  recommended  by  him,  and  heard 
him  with  ideasure.  At  length  a  liivorable  opportunity  of- 
fered, which  was  Herod's  birthday,  when  he  made  an  enter- 
tainment for  the  great  officers  of  his  court  and  army,  and 
the  persons  of  distinction  in  Galilee.  For  the  daughter  of 
Herodias  came  in,  and  danced  before  them,  and  pleased 
Herod  and  his  guests  so  much,  that  the  king  said  to  the 
young  woman.  Ask  whatever  you  will,  and  I  will  give  it 
you;  nay,  he  swore  to  her,  Whatsoever  you  shall  ask,  I  will 
give  it  you,  were  it  the  half  of  my  kingdom.  And  she 
withdrew,  and  said  to  her  mother,  AVhat  shall  I  ask?  She 
answered,  I'lie  head  oi"  John  tlie  Immerser.  Her  daughter 
then,  I'ctui-ning  hastily  to  the  king,  made  this  recjuest:  1 
would  that  you  give  me  presently  in  a  basin,  the  head  of 


116  MARK.  Ch.  YI. 

John  the  Immerser.  And  the  king  was  much  grieved; 
however,  irom  a  regard  to  his  oath,  and  his  guests,  he  would 
not  refuse  her,  and  immediately  dispatched  a  sentinel  with 
orders  to  bring  the  Immerser's  head.  Accordingly  he  went, 
and  beheaded  him  in  the  prison,  and  brought  his  head  in  a 
basin,  and  presented  it  to  the  young  woman ;  and  the  young 
woman  presented  it  to  her  mother.  When  his  disciples 
heard  this,  they  went  and  brought  his  corpse,  and  laid  it  in 
a  monument. 

30. — I*^ow  the  Apostles,  being  assembled,  related  every- 
thing to  Jesus,  both  what  they  had  done,  and  what  they  had 
taught.  And  he  said  to  them,  Come  you  apart  into  a  desert 
place,  and  rest  awhile;  for  there  were  so  many  coming  and 
going,  that  they  had  not  leisure  so  much  as  to  eat.  And 
they  retired  by  ship  to  a  desert  place,  to  be  by  themselves. 
But  many  who  saw  them  depart,  and  knew  whither  they 
were  sailing,  ran  out  of  all  the  cities,  and  came  together. 
Being  landed,  he  saw  a  great  multitude,  and  had  compas- 
sion on  them;  because  they  were  as  a  flock  which  has  no 
shepherd;  and  he  taught  them  many  things. 

SS.-^-When  it  grew  late,  his  disciples  came  to  him  and 
said,  This  is  a  desert  place,  and  it  is  now  late;  dismiss  the 
people,  that  they  may  go  to  the  neighboring  farms  and  vil- 
lages, and  buy  themselves  bread,  for  they  have  nothing  to 
eat.  He  answering,  said  to  them,  Supply  them  yourselves. 
They  replied,  Shall  we  go  and  give  two  hundred  denarii  for 
bread,  in  order  to  supply  them?  He  said  to  them.  How 
many  loaves  have  you?  Go  and  see.  Upon  inquiry,  they 
answered.  Five,  and  two  fishes.  And  he  commanded  them 
to  make  all  the  people  recline  upon  the  green  grass  in  sepa- 
rate companies.  And  they  formed  themselves  into  squares, 
by  hundreds  and  by  fifties.  Then  Jesus  taking  the  five 
loaves  and  the  two  fishes,  and  looking  up  to  heaven, 
blessed  and  broke  the  loaves,  and  gave  them  to  his  disciples 
to  set  before  the  multitude.  He  distributed  also  the  two 
fishes  among  them  all.  When  they  all  had  eat  and  were 
satisfied,  they  carried  ofi"  twelve  baskets  full  of  the  frag- 
ments of  the  bread  and  of  the  fishes.  Now  they  who  had 
eat  of  the  loaves,  were  five  thousand  men. 

45. — And  immediately  he  obliged  his  disciples  to  em- 
bark, and  pass  over  before,  toward  Bethsaida,  while  he  dis- 
missed the  people.  And  having  sent  them  away,  he  retired 
to  a  mountain  to  pray.  In  the  evening,  the  bark  being  in 
the  midst  of  the  sea,  and  he  alone  on  the  land,  he  observed 
them  toiling  at  the  oar,  for  the  wind  was  against  them:  and 
about  the  fourth  watch  of  the  night,  he  went  to  them,  walk- 


Ca.  Vn.  MARK.  117 

mg  on  the  water,  and  seemed  intending  to  pass  by  them. 
When  they  saw  him  walking  on  the  sea,  tliey  thought  it  was 
an  apparition,  and  cried  out.  For  they  all  saw  him,  and 
were  terrified;  but  he  immediately  spoke  to  them,  saying, 
Take  courage,  it  is  I;  be  not  afraid.  And  having  gone 
aboard  to  them,  the  wind  ceased,  which  struck  them  still 
more  with  astonishment  and  admiration :  for  their  minds 
were  so  stupefied,  that  they  never  reflected  ujjon  the  loaves. 
53. — "When  they  had  crossed,  they  came  to  the  territory 
of  Gennesaret,  where  they  landed.  And  being  come  ashore, 
the  j)eople  knew  him,  and  ran  through  all  that  country,  car- 
rying the  sick  on  couches,  to  every  place  where  they  heard 
he  was.  And  whatever  village,  or  city,  or  town  he  entered, 
they  laid  the  diseased  in  the  streets,  and  besought  him,  that 
they  might  touch,  were  it  but  a  tuil  of  his  mantle;  and  who- 
soever touched  him,  were  healed. 

SECTION  ly. 

THE   EKROKS    OF    THE   PHARISEES. 

VII. — K^OW  the  Pharisees,  and  some  scribes  who  came 
from  Jerusalem,  resorted  to  Jesus.  And  obsei-ving  some  of 
his  disciples  eating  with  impure,  that  is,  unwashed  hands; 
(for  the  Pharisees,  and  indeed  all  the  Jews  who  observed  the 
tradition  of  the  elders,  eat  not  until  they  have  washed  their 
hands  by  pouring  a  little  water  upon  them:  and  if  they  be 
come  fi'om  the  market,  by  dipping  them;  and  many  other 
usages  there  are,  which  they  have  adopted,  as  immersions 
of  cups  and  pots,  and  ])razen  vessels  and  beds:)  then  the 
Pharisees  and  Scribes  asked  him.  Whence  comes  it  that  your 
disciples  observe  not  the  tradition  of  the  elders,  but  eat  witli 
unwashed  hands?  He  answering,  said  to  them,  O  hypo- 
crites! well  do  you  suit  the  character,  which  Isaiah  gave  of 
you,  when  he  said,  "Tiiis  people  honoi- me  with  their  lips; 
but  their  heart  is  estranged  from  me.  In  vain,  however,  they 
worshij)  me,  while  they  teach  institutions  merely  human." 
For  laying  aside  the  connnandment  of  God,  you  retain  the 
traditions  of  men,  imiuersions  of  pots  and  cups,  and  many 
other  similar  practices.  You  judge  well,  continued  he,  in 
annulling  the  connnandment  of  God,  to  make  I'oom  for  your 
traditions.  For  Moses  lias  j^aid,  "Honor  your  Jiitliei'  and 
mother,"  and  "  AVhosoever  reviles  father  or  mothei",  shall  be 
punished  willi  death."  But  you  maintain,  if  a  man  say  to 
father  or  mother,  "  He  it  corban  (that   is  devoted)  whatever 


118  MARK.  Ch.  yil. 

of  mine  shall  profit  you;"  he  must  not  thenceforth  do  any- 
thing for  his  father  or  mother;  thus  invalidating  the  word 
of  God,  by  the  tradition  which  you  have  established.  And 
in  many  other  instances  you  act  thus. 

14. — Then  having  called  the  whole  multitude,  he  said  to 
them,  Hearken  to  me  all  of  you,  and  be  instructed.  There 
is  nothing  from  without,  which  entering  into  the  man,  can 
pollute  him;  but  the  things  which  proceed  from  within  the 
man,  are  the  things  that  pollute  him.  If  any  man  has  ears 
to  hear,  let  him  hear. 

17. — When  he  had  withdrawn  from  the  people  into  a 
house,  his  disciples  asked  him  the  meaning  of  that  sentence. 
He  answered,  Are  you  also  void  of  understanding?  Do 
you  not  perceive,  that  whatsoever  from  without  enters  into 
the  man,  can  not  pollute  him;  because  it  enters  not  into  his 
heart,  but  into  his  stomach,  whence  all  impurities  in  the 
victuals  pass  into  the  sink.  But,  added  he,  that  which  pro- 
ceeds out  of  the  man,  is  what  pollutes  the  man :  for  ii'om 
within  the  human  heart  proceed  vicious  machinations,  adul- 
teries, fornications,  murders,  thefts,  insatiable  desires,  malev- 
olencej  fi-aud,  immodesty,  envy,  calumny,  arrogance,  levity. 
All  these  evils  issue  from  within,  and  pollute  the  man. 

24. — Then  he  arose,  and  went  to  the  frontiers  of  Tyi-t 
and  Sidon;  and  having  entered  a  house,  he  desired  that  none 
might  know  of  him;  but  he  could  not  be  concealed.  For  a 
woman  whose  little  daughter  had  an  unclean  spirit,  hearing 
of  him,  came  and  threw  herself  at  his  feet,  (the  woman  was 
a  Greek,  a  native  of  Syrophenicia,)  and  entreated  him,  that 
he  would  cast  the  demon  out  of  her  daughter.  Jesus  an- 
swered, Let  the  children  first  be  satisfied;  for  it  is  not  seemly 
to  take  the  children's  bread,  and  throw  it  to  the  dogs.  She 
replied.  True,  Sir;  yet  even  the  dogs  imder  the  table  eat  of 
the  children's  crumbs.  He  said  to  her.  For  this  answer  go 
home;  the  demon  is  gone  out  of  your  daughter.  Imme- 
diately she  went  home,  and  found  her  daughter  lying  upon 
the  bed,  and  freed  from  the  demon. 

31. — Then  leaving  the  borders  of  Tyre  and  Sidon,  he  re- 
turned to  the  sea  of  Galilee,  through  the  precincts  of  De- 
capolis.  And  they  brought  to  him  a  deaf  man,  who  had 
also  an  impediment  in  his  speech,  and  entreated  him  to  lay 
his  hand  upon  him.  Jesus  having  taken  him  aside  from  the 
crowd,  spit  upon  his  own  fingers,  and  put  them  into  the 
man's  ears,  and  touched  his  tongue.  Then  looking  up  to 
heaven,  and  sighing,  he  said,  Ephphatha,  that  is,  Be  opened. 
Immediately  his  eai-s  were  o])cnc(l,  and  his  tongue  loosed, 
and  he  spoke  distinctly.    He  charged  them  to  tell  no  person : 


Cu.  yill.  MAKK.  119 

but  the  more  he  charg-ed  them,  the  more  they  published  it, 
saying  with  inexpressible  amazement,  He  does  everything 
well :  he  makes  both  the  deaf  to  hear,  and  the  dumb  to  speak. 

VIII. — At  that  time  the  crowd  being  very  numerous, 
and  having  no  food,  he  called  his  disciples,  and  said  to  them, 
I  have  compassion  on  the  multitude;  lor  they  have  attended 
me  now  three  days,  and  have  nothing  to  eat;  and  il'  I  send 
them  home  tasting,  their  strength  will  tail  by  the  way;  tbr 
some  of  them  arc  come  from  afar.  His  disciples  answered. 
Whence  can  we  supply  these  people  with  bread  here  in  the 
desert?  He  asked  them.  How  many  loaves  have  you? 
They  said.  Seven.  Then  commanding  the  multitude  to  place 
themselves  upon  the  ground,  he  took  the  seven  loaves,  and 
having  given  thanks,  broke  them,  and  gave  them  to  his  dis- 
ciples, that  they  might  distribute  them  to  the  people,  and 
they  distributed  them.  They  had  also  a  few  small  fishes, 
which,  alter  the  blessing,  he  likewise  ordered  to  be  presented. 
So  they  eat,  and  were  satisfied;  and  the  ti-agments  which  re- 
mained, were  carried  otF  in  seven  hand-baskets.  Now  they 
who  had  eat  were  about  four  thousand. 

10. — Having  dismissed  them,  he  immediately  embarked 
with  his  disciples,  and  went  into  the  territory  of  Dalmanu- 
tha.  Thence  some  Pharisees  came,  who  began  to  argue 
with  him;  and,  in  order  to  prove  him,  demanded  of  him  a 
sign  in  the  sky.  Jesus  answered  with  a  deep  groan,  Where- 
fore does  this  generation  require  a  sign?  Indeed,  I  say  to 
you,  that  no  sign  shall  be  given  to  this  generation.  Alter 
that,  leaving  them,  he  re-embarked  and  returned. 

14. — Now  the  disciples  had  forgot  to  bring  bread,  having 
only  one  loaf  with  them  in  the  bark.  Then  Jesus  gave  them 
this  caution:  Attend;  beware  of  the  leaven  of  the  Phari- 
sees, and  of  the  leaven  of  Herod.  They  reflecting  upon  it, 
said  among  themselves.  It  is  because  we  have  no  bread. 
Jesus  remarking  it,  said  to  them.  Why  do  you  make  this  re- 
flection, that  you  have  no  bread?  Art^  you  yet  so  thought- 
less, so  inattentive?  Is  your  understanding  still  blinded? 
Have  you  no  use  of  your  eyes,  or  of  your  ears?  or  do  you 
not  remember  when  I  distrilnited  the  five  loaves  among  five 
tr.ousand,  how  many  baskets  full  of  fragments  did  you  cari-y 
ofi*?  They  answered,  Twelve.  And  when  the  seven  among 
lour  thousand,  how  many  hand-baskets  full  of  the  fraginents 
did  you  cari-y  off?  They  said,  Seven.  How  then  is  it,  pro- 
ceeded he,  that  you  do  not  a])|)rehend  me? 

22. — AVlien  Jesus  came  to  Betlisaida,  they  brought  to 
him  a  blind  man,  whom  they  entreated  him  to  touch.  He 
took  the  l)lin(l  man  by  the  hand,  and  led  him  out  of  the  vil- 


120  MAEK.  Cii.  IX. 

lage.  Then  having  put  spittle  on  his  eyes,  and  laid  his 
hands  upon  him,  he  asked  him  whether  he  saw.  Having 
looked  up,  he  said,  I  see  men,  as  trees,  walking.  And  Jesus 
laid  his  hands  upon  the  man's  eyes,  and  made  him  look 
again.  And  he  was  so  perfectly  cured,  as  to  see  every  ob- 
ject clearly.  And  Jesus  sent  him  home,  saying,  Neithei- 
go  into  the  village,  nor  tell  anything  to  any  of  the  villagers. 


SECTION  V. 

THE    TRAKSFIGURATIOISr. 

27. — JESUS  went  thence  with  his  disciples  to  the  vil- 
lages of  Cesarea  Philippi,  and  by  the  way  asked  them,  say- 
ing. Who  do  men  say  that  I  am?  They  answered,  John  the 
Immerser;  but  some  say,  Elijah;  and  others.  One  of  the 
prophets.  He  said  to  them,  But  who  do  you  say  that  I 
am?  Peter  answering,  said  to  him,  You  are  the  Messiah. 
Then  he  charged  them  to  tell  no  person  this  concerning 
him. 

31. — And  he  began  to  inform  them,  that  the  Son  of  Man 
must  sufler  many  things,  and  be  rejected  by  the  elders,  and 
the  chief  priests,  and  the  scribes,  and  be  killed,  and  that  in 
three  days  he  must  rise  again.  This  he  spoke  so  plainly, 
that  Peter,  taking  him  aside,  reproved  him.  But  he  turn- 
ing, and  looking  on  his  disciples,  rebuked  Peter,  saying,  Get 
you  hence,  adversary,  for  you  do  not  relish  the  things  of 
God,  but  the  things  of  men. 

34. — Then  having  called  both  to  the  people,  and  to  his 
disciples,  he  said.  Is  any  willing  to  come  under  my  guid- 
ance? Let  him  renounce  himself,  and  take  up  his  cross,  and 
follow  me.  For  whosoever  would  save  his  life,  shall  lose  it; 
and  whosoever  will  lose  his  life,  for  my  sake  and  the  gos- 
pel's, shall  save  it.  What  would  it  profit  a  man,  if  he  should 
gain  the  whole  world,  with  the  Ibrfeit  of  his  life?  or  what 
will  a  man  not  give  in  ransom  for  his  lile?  For  whosoever 
shall  be  ashamed  of  me,  and  of  my  words,  in  this  adulterous 
and  sinful  generation;  of  him  likewise  the  Son  of  Man  will 
be  ashamed,  when  he  shall  come  in  the  glory  of  his  Father, 
IX.  accompanied  by  the  holy  angels.  He  added.  Indeed, 
I  say  to  you,  there  are  some  standing  here,  who  shall  not 
ta^te  death,  till  they  see  the  Keign  of  God  ushered  in  with 
power. 

2. — After  six  days,  Jesus  took  Peter,  and  James,  and 
John,  apart  to  the  top  ol'a  iiigh  mountain,  and  was  transfig- 


Cm.  TX.  MARK.  121 

ured  in  their  presence.  His  garments  became  glittering,  and 
were  like  snow,  ofsucli  a  whiteness  as  no  fuller  on  the  earth 
could  imitate.  Tliere  appeared  to  tliom  also  Elijali  and 
Moses,  Avho  were  conversing  with  Jesus.  Then  Petei'  said 
to  Jesus,  Rabbi,  it  is  good  for  us  to  stay  here:  let  us  make 
three  bootlis,  one  foi'  you,  and  one  for  Moses,  and  one  for 
Elijah;  for  he  knev/  noc  what  he  said,  they  were  so  terrified. 
And  there  came  a  cloud  wliich  covered  them ;  and  out  of  the 
cloud  issued  a  voice,  wdiich  said,  This  is  my  Son,  the  be- 
loved: heai'  him.  And  instantly,  looking  about,  they  saw 
no  person  but  Jesus  and  themselves. 

9. — As  they  w^ent  down  from  the  mountain,  he  charged 
them  not  to  relate  to  any  person  what  they  had  seen,  till  the 
Son  of  Man  were  risen  from  the  dead.  And  they  took  no- 
tice of  that  expression,  and  inquired  among  themsehes  what 
the  rising  from  the  dead  could  mean.  Then  they  asked  him, 
saying.  Why  do  the  scribes  affirm  that  Elijah  must  come 
first?  He  answered,  Elijah,  to  consummate  the  whole,  must 
come  first;  and,  (as  it  is  written  of  the  Son  of  Man,)  must 
likewise  suffer  many  things,  and  be  contemned.  But  I  tell 
you,  that  Elijah  too  is  come,  as  Avas  predicted,  and  they  have 
treated  him  as  they  pleased. 

14. — "When  he  returned  to  the  other  disciples,  he  saw  a 
great  multitude  about  them,  and  some  scribes  disputing  with 
them.  As  soon  as  the  people  saw  him,  they  were  all  struck 
with  awe,  and  ran  to  salute  him.  And  he  asked  the  scribes. 
About  what  do  you  dispute  with  them?  One  of  the  people 
answering,  said.  Rabbi,  I  have  brought  you  my  son,  who 
has  a  dumb  spirit;  and  wheresoever  it  seizes  him,  it  dashes 
him  on  the  ground,  where  he  continues  foaming,  and  grind- 
ing his  teeth,  till  his  strength  is  exhausted.  And  I  spoke 
to  your  disciples  to  expel  the  demon,  but  they  were  not  able. 
Jesus  then  said,  O  unbelieving  generation!  how  long  shall 
I  be  with  you?  how  long  shall  I  sufl'er  you?  Bring  him  to 
me.  Accordingly  they  brought  him:  and  no  sooner  did  he 
see  him,  than  the  spirit  threw  him  into  convulsions,  so  that 
he  foamed,  and  rolled  upon  the  ground.  Jesus  asked  the 
father.  How  long  is  it  since  this  fii-st  befell  him?  lie  an- 
swered, Erom  his  infancy;  and  often  it  has  thrown  him  l^oth 
into  the  fire,  and  into  the  water,  to  destroy  him;  but  if  you 
can  do  anything,  have  compassion  u|)on  us,  and  help  ns. 
Jesus  r  plied,  If  you  can  believe;  all  tilings  are  practicable 
lor  him  who  believes.  The  l)oy's  father,  crying  out  imme- 
diately, said  with  tears,  I  believe;  ^Master,  supply  the  de- 
fi^'cts  ol'  my  faith.  When  Jesus  saw  that  the  jieople  came 
crowding  upon  him,  he  rebuked  the  uiulean  spirit,  saying  to 


122  MAKK.  Ch.  IX. 

him,  Dumb  and  deaf  spirit,  come  out  of  him,  I  command 
you,  and  enter  no  more  into  him.  Then,  having-  cried  aloud, 
and  severely  convulsed  him,  it  came  oi;t,  and  he  appeared 
as  one  dead,  insomuch  that  many  said.  He  is  dead.  But 
Jesus  taking  him  by  the  hand,  raised  him,  and  he  stood  up. 

28. — When  Jesus  was  come  into  the  house,  his  discij^les 
asked  him  privately,  Why  could  not  we  expel  the  demon? 
He  answered.  This  kind  can  not  be  dislodged  unless  by 
prayer  and  fasting. 

30. — Having  left  that  place,  they  passed  through  Gali- 
lee; and  he  was  desirous  that  no  person  should  know  it,  foi- 
he  was  instructing  his  disciples.  And  he  said  to  them.  The 
Son  of  Man  will  soon  be  delivered  into  the  hands  of  men, 
who  will  kill  him;  and  after  he  is  killed,  he  will  rise  again 
the  third  day.  But  they  understood  not  what  he  meant,  and 
were  afraid  to  ask  him. 

33. — When  he  was  come  to  Capernaum,  being  in  the 
house,  he  asked  them,  What  were  you  debating  amongst 
yourselves  by  the  way?  But  they  were  silent;  for  they  had 
debated  amongst  themselves  by  the  way,  who  should  be 
greatest.  Then  having  sat  down,  he  called  the  twelve,  and 
said  to  them,  If  any  man  would  be  first,  he  shall  be  the  last 
of  all,  and  the  servant  of  all.  And  he  took  a  child,  and 
placed  him  in  the  midst  of  them,  and  holding  him  in  his 
arms,  said  to  them.  Whosoever  shall  receive  one  such  child 
on  my  account,  receives  me;  and  whosoever  shall  receive 
me,  receives  not  me,  but  him  who  sent  me. 

38. — Then  John  said  to  him,  Kabbi,  we  saw  one  expell- 
ing demons  in  your  name,  who  ibllows  not  us,  and  we  for- 
bade him,  because  he  does  not  follow  us.  Jesus  answered. 
Forbid  him  not;  for  there  is  none  that  works  a  miracle  in 
my  name,  that  can  readily  speak  evil  of  me.  For  whosoever 
is  not  against  you  is  for  you.  For  whosoever  shall  give  you 
a  cup  of  water  to  drink  on  my  account,  because  you  are 
Christ's;  indeed,  I  say  to  you,  he  shall  not  lose  his  reward. 

42. — But  whoever  shall  ensnare  any  of  the  little  ones, 
who  believe  in  me,  it  were  better  for  him  that  a  millstone 
were  fastened  to  his  neck,  and  that  he  were  thrown  into  the 
sea.  Moreover,  if  your  hand  ensnare  you,  cut  it  ofl';  it  is 
better  for  you  to  enter  maimed  into  life,  than  having  two 
hands  to  go  into  hell,  into  the  unquenchable  fire;  where 
their  worm  dies  not,  and  their  fire  is  not  quenched.  And  if 
your  foot  ensnare  you,  cut  it  oft*;  it  is  better  for  you  to  entei 
lame  into  life,  than  having  two  feet  to  l)e  cast  into  hell,  into 
the  unquenchable  fire;  where  their  worm  dies  not,  and  tlreir 
fire  is  not  quenched.     And  i  f  your  eye  ensnare  you,  pidl  it 


Ch.  X.  MARK.  123 

out ;  it  is  better  for  you  to  enter  one-eyed  into  the  kingdom 
of  God,  than  having  two  eyes  to  be  east  into  hell  fire;  where 
their  worm  dies  not,  and  their  fire  is  not  quenched.  For 
every  one  shall  be  seasoned  with  fire;  as  every  sacrifice  is 
seasoned  with  salt.  Salt  is  good;  but  if  the  salt  become 
tasteless,  with  what  will  you  season  it?  Preserve  salt  in 
yourselves,  and  maintain  peace  with  one  another. 

X. — Then  he  arose  and  came  into  the  confines  of  Judea, 
through  the  country  ujjon  the  Jordan.  Again  multitudes 
I'esorted  to  him;  and  again,  as  his  custom  was,  he  taught 
them. 

2. — And  some  Pharisees  came,  who,  to  try  him,  asked 
him.  Is  it  lawful  for  the  husband  to  divorce  his  wife?  He 
answering,  said  to  them,  What  precept  has  Moses  given  you 
on  this  subject?  They  replied,  Moses  has  permitted  us  to 
write  her  a  bill  of  divorcement,  and  dismiss  her.  Jesus  an- 
swering, said  to  them.  Because  of  your  untractable  disposi- 
tion, Moses  gave  you  this  j^ermission.  But  from  the  begin- 
ning, at  the  creation,  God  made  them  a  male  and  a  female. 
For  this  reason  a  man  shall  leave  his  father  and  mother,  and 
shall  adhere  to  his  wife,  and  they  two  shall  be  one  flesh. 
They  are,  therefore,  not  longer  two,  but  one  flesh.  "What 
then  God  has  conjoined,  let  no  man  separate. 

10. — And,  in  the  house,  his  disciples  asked  him  anew 
concerning  this  matter.  He  said  to  them,  Whosoever  di- 
vorces his  wife,  and  marries  another,  commits  adultery 
against  her;  and  if  a  woman  divorce  her  husband,  and  mar- 
ry another,  she  conunits  adultery. 

13. — Then  they  brought  children  to  him,  that  he  might 
touch  them;  but  the  disciples  rebuked  those  who  brought 
them.  Jesus  perceiving  this,  was  oflended,  and  said.  Allow 
the  children  to  come  to  me,  do  not  hinder  them;  for  of  such 
is  the  kingdom  of  God.  Indeed,  I  say  to  you,  whosoever 
will  not  receive  the  kingdom  of  God  as  a  child,  shall  never 
enter  it.  Then  taking  them  up  in  his  arms,  and  laying  his 
hands  upon  them,  he  blessed  them. 

17. — As  he  Avent  out  into  the  road,  one  came  running  to 
him,  who,  kneeling,  asked  him.  Good  Teacher,  what  must  I 
do  to  inherit  eternal  life?  Jesus  answered,  Why  do  you 
call  me  good?  Cind  alone  is  good.  Do  you  know  the  com- 
mandments? Do  not  commit  adultery;  do  not  commit  mur- 
der; do  not  steal;  do  not  give  false  testimony;  do  no  in- 
jury; honor  yoiu"  fathei-  and  mother.  The  other  replied, 
Kabbi,  I  have  observed  all  these  (i-om  my  cliiidliood.  Jesus, 
looking  upon  him,  loved  liini,  and  said  lo  him.  In  one  thing, 
nevertheless,  you  are  deficient.     Go,  sell  all  that  you  have, 


124  MAKK.  Ch.  X. 

.ind  give  the  price  to  tlie  poor,  and  you  shall  have  treasure 
lu  heaven;  then  come,  and  follow  me,  cariying  the  cross. 
But  he  was  ti'oul)led  at  this  answer,  and  went  away  soitow- 
tul;  for  he  had  great  possessions. 

23. — Then  Jesus  looking  around  him,  said  to  his  disci- 
ples. How  difficult  is  it  for  the  wealthy  to  enter  the  kingdom 
of  God!  The  disciples  were  astonished  at  his  words;  but 
Jesus  resuming  the  discourse,  said,  Children,  how  difficult 
is  it  for  them,  who  confide  in  wealth,  to  enter  the  kingdom 
of  God!  It  is  easier  for  a  camel  to  pass  through  the  eye  of 
a  needle,  than  for  a  rich  man  to  enter  the  kingdom  of  God. 
At  this  they  were  still  more  amazed,  and  said  one  to  an- 
other, Who  then  can  be  saved?  Jesus  looking  upon  them, 
said.  To  men  it  is  impossible,  but  not  to  God;  for  to  God 
ail  things  are  possible. 

28. — Then  Peter  took  occasion  to  say.  As  for  us,  we  have 
forsaken  all,  and  followed  you.  Jesus  answering,  said,  In- 
deed, I  say  to  you,  there  is  none  who  shall  have  forsaken  his 
house,  or  brothers,  or  sisters,  or  father,  or  mother,  or  wiie, 
or  children,  or  lands,  ibr  my  sake  and  the  gospel's;  who 
shall  not  receive  now,  in  this  world,  a  hundred  fold;  houses, 
and  brothers,  and  sisters,  and  mothers,  and  children,  and 
lands,  with  persecutions;  and  in  the  future  state,  eternal 
life.  But  many  shall  be  first,  who  are  last,  and  last,  who  are 
first. 


SECTION  yi. 

THE   EiJ^TRY    INTO   JERUSALEM. 

32.-  -AS  they  were  on  the  road  to  Jerusalem,  Jesus  walk- 
ing before  them,  a  panic  seized  them,  and  they  followed  him 
with  terroi'.  Then  taking  the  twelve  aside,  he  told  them 
again  what  would  befall  him.  Behold,  says  lie,  we  are  going 
to  Jerusalem,  where  the  Son  of  Man  shall  be  delivered  to 
the  chief  priests,  who  will  condemn  him  to  die,  and  deliver 
him  to  the  Gentiles,  who  will  mock  him,  and  scourge  him. 
and  spit  upon  him,  and  kill  him;  but  the  third  day  he  shall 
rise  again. 

35. — Then  James  and  John,  the  sons  of  Zebedee,  ac- 
costed him,  saying,  Kabbi,  we  beg  you  would  grant  us  what 
we  purpose  to  ask.  He  said  to  them.  What  would  you  have 
me  grant  you?  They  answered.  That  when  you  shall  have 
attained  your  glory,  one  of  us  may  sit  at  your  I'ight  hand, 
and  the  other  at  your  Icl't.     flesus  replied.   You  know  not 


Ch.  XI.  MAKK.  125 

wliat  you  ask.  Can  you  drink  such  a  cup  as  I  am  to  drink; 
and  imdergo  an  immersion  like  tliat  which  I  must  undei'go? 
They  answered,  We  can.  Jesus  said  to  them,  You  shall  in- 
deed drink  such  a  cup,  as  I  am  to  drink,  and  undergo  an  im- 
mersion like  that  which  I  must  luulergo:  ])ut  to  sit  at  my 
right  hand,  and  lelt,  I  can  not  give,  unless  to  those  ibr 
whom  it  is  appointed. 

41. — The  ten  hearing  this,  conceived  indignation  against 
James  and  John.  But  Jesus  having  called  them  together, 
said  to  them.  You  know  that  those  who  are  accounted  the 
princes  of  the  nations,  domineer  over  them ;  and  their  great 
ones  exercise  their  authority  upon  them;  but  it  must  not  be 
so  amongst  you.  On  the  contrary,  whosoever  would  be  great 
amongst  you,  shall  be  your  servant;  and  whosoever  would 
be  the  chiei",  shall  be  the  slave  of  all.  For  even  the  Son  of 
Man  came  not  to  be  served,  but  to  serve,  and  to  give  his  life 
a  ransom  lor  many. 

•46. — Then  they  came  to  Jericho.  Afterward,  as  he  Avas 
departing  thence,  with  his  disciples,  and  a  great  crowd,  blind 
Bartimeus,  son  of  Timeus,  who  sat  by  the  way-side  begging, 
hearing  that  it  was  Jesus  the  Nazai'cne,  cried,  saying,  Jesus, 
Son  of  David,  have  pity  upon  me!  Many  charged  him  to 
be  silent,  but  he  cried  still  the^  louder.  Son  of  David,  have 
pity  \i\um  me!  Jesus  stopping,  ordered  them  to  call  him. 
Accordingly  they  called  the  blind  man,  saying  to  him,  Take 
courage;  arise,  he  calls  you.  Then  throwing  down  his  man- 
tle, he  sprang  up,  and  went  to  Jesus.  Jesus  addressing 
him,  said,  What  do  you  wish  me  to  do  for  you?  Kabboni, 
answered  the  blind  man,  to  give  me  my  sight.  Jesus  said 
to  him.  Go;  your  faith  has  cured  you.  Immediately  he  re- 
covered his  sight,  and  folloAved  Jesus  in  the  way. 

XI. — As  they  approached  Jerusalem,  being  come  as  far 
as  Bethphage  and  Bethany,  near  the  Mount  of  Olives;  he 
sent  two  of  his  disciples,  and  said  to  them.  Go  into  the  vil- 
lage opposite  you,  and  just  as  you  enter  it,  you  will  lind  a 
colt  tied,  on  which  no  man  ever  rode;  loose  him,  and  bring 
him.  And  if  any  person  ask  you,  AVherefore  do  yon 
this?  say,  The  Master  needs  him,  and  he  will  instantly  send 
him  hither.  Accordingly  they  went,  and  finding  a  colt  tied 
before  a  door,  where  two  ways  met,  they  loosed  him.  Some 
of  the  people  present  said  to  them,  Wherefoi'e  do  you  loose 
the  colt?  They  having  answei'cd  as  Jesus  had  commanded 
them,  were  allowed  to  take  him.  Accordingly  they  brought 
the  colt  to  Jesus,  on  which  having  laid  their  mantles,  he  sat 
on  him.  And  many  spread  their  mantles  in  the  way:  others 
cut  down  sprays  from  the  trees,  and  st  rowed  them  in  the 


126  MAKK.  Ch.  XI. 

way.  And  they  who  went  before,  and  they  who  followed 
shouted,  saying,  Hosanna!  blessed  be  He  that  comes  in  the 
name  of  the  Lord!  Happy  be  the  approaching  Reign  of  our 
Father  David!  Hosanna  in  the  highest  Heaven!  In  this 
manner  Jesus  entered  Jerusalem  and  the  temple;  where, 
aftei'  surveying  everything*  around,  it  being  late,  he  departed 
with  the  twelve  to  Bethany. 

12. — The  next  day,  when  he  left  Bethany,  he  was  hun- 
gry; and  observing  a  fig  tree  at  a  distance,  lull  of  leaves, 
went  to  look  for  fruit  on  it,  for  the  fig  harvest  was  not  yet. 
A.nd  being  come,  he  found  nothing  but  leaves.  Then  he 
said  to  it.  Henceforth  let  no  man  ever  eat  fruit  oflf  you.  And 
his  disciples  heard  him. 

15. — Being  returned  to  Jerusalem,  he  went  into  the  tem- 
ple, and  drove  out  them  who  sold,  and  them  who  bought  in 
the  temple,  and  overturned  the  tables  of  the  money  changers, 
and  the  stalls  of  them  who  sold  doves;  and  would  sufler  no 
person  to  carry  vessels  through  the  temple.  He  also  taught 
them,  saying,  Is  it  not  written,  "My  house  shall  be  called  a 
house  of  prayer  for  all  nations?"  but  you  have  made  it  a  den 
of  robbers.  And  the  scribes  and  the  chief  priests  hearing  this, 
sought  means  to  destroy  him ;  for  they  dreaded  him,  because 
all  the  multitude  admired  his  doctrine.  And  in  the  evening 
he  went  out  of  the  city. 

20. — JS^ext  morning  as  they  returned,  they  saw  that  the 
fig  tree  was  dried  up  from  the  root.  Peter  recollecting,  said 
to  him.  Rabbi,  behold  the  fig  tree,  which  you  devoted,  al- 
ready withered.  Jesus  answered.  Have  faith  in  God.  For 
indeed,  I  say  to  you.  Whoever  shall  say  to  this  mountain. 
Be  lifted,  and  thrown  into  the  sea,  and  shall  not  in  the  least 
doubt,  but  shall  believe  that  what  he  says  shall  happen; 
whatever  he  shall  command,  shall  be  done  for  him ;  lor  which 
reason  I  assm'e  you,  that  what  things  soever  you  pray  for, 
if  you  believe  that  you  shall  obtain  them,  they  shall  be  yours. 

25. — And  when  you  pray,  forgive,  if  you  have  matter  of 
complaint  against  any;  that  your  Father,  who  is  in  heaven, 
may  also  forgive  you  your  trespasses.  But  if  you  do  not  for- 
give, neither  will  your  Father,  who  is  in  heaven,  forgive  your 
trespasses. 

27. — Again,  they  arrived  at  Jerusalem;  and  as  he  was 
walking  in  the  temple,  the  chief  priests,  the  scribes,  and  the 
elders,  came  and  said  to  him.  By  what  authority  do  you 
these  things?  and  who  emjjowered  you  to  do  them?  Jesus 
answering,  said  to  them,  I  also  have  a  question  to  ask;  an- 
swer me,  and  I  will  tell  you  by  what  authority  I  do  these 
things.     Was  the  title  which  John  had  to  immerse,  Irom 


Ch.  Xn.  MAEK.  127 

heaven,  or  from  men?  Answer  me.  Tlu;n  they  argued  thus 
among-  themselves;  If  we  say,  From  heaven;  he  will  reply, 
AVhy,  then,  did  yon  not  believe  hiiny  IJut  if  we  say,  From 
men;  we  are  in  danger  from  the  people,  who  are  all  eon- 
vineed  that  John  was  a  projjhet.  They  therefore  answering, 
said  to  Jesns,  AVe  ean  not  tell.  Jesus  i-cplied,  !N^either  do  I 
tell  you  by  what  authority  I  do  these  things. 

XII. — Then  addressing  them  in  parables,  he  said,  A  man 
planted  a  vineyai'd,  and  hedged  it  about,  and  dug  a  plaee  for 
a  wine  vat,  and  built  a  tower,  and  having  farmed  it  out,  went 
abroad.  The  season  being  come,  he  sent  a  servant  to  the 
husbandmen,  to  I'eceive  his  portion  of  the  fruits  of  the  vine- 
yard. But  they  seized  him,  beat  him,  and  sent  him  away 
I'mpty.  Again,  he  sent  to  them  another  servant,  whom  they 
wounded  in  the  head  with  stones,  and  sent  baek  with  dis- 
grace. He  sent  another,  whom  they  killed;  and  of  many 
more  that  he  sent,  some  they  beat,  and  some  tliey  killed. 
At  last,  having  an  only  son,  whom  he  loved,  he  sent  him 
also  to  them;  for  he  said.  They  will  reverence  my  son.  But 
those  husbandmen  said  among  themselves.  This  is  the  heir; 
come,  let  us  kill  him,  and  the  inheritance  will  be  our  own. 
Then  they  laid  hold  on  him,  and  having  thrust  him  out  oi' 
the  vineyard,  they  killed  him.  What,  therefore,  will  the 
proprietor  of  the  vineyard  do?  He  will  come  and  destroy 
the  husbandmen,  and  give  the  vineyard  to  others.  Have 
you  not  read  this  passage  of  scripture,  "A  stone  which  the 
builders  rejected,  is  made  the  head  of  the  corner:  this  the 
Loi'd  has  perlbrmed,  and  we  l)ehold  it  with  admiration?" 
.\nd  they  desired  to  have  seized  him,  but  were  afi-aid  of  the 
multitude;  for  they  knew  that  he  spoke  the  parable  against 
them. 


SECTION   VII. 

THE   PROPHECY    ON    MOUNT    OLIVET. 

13. — THEN  the  chief  priests,  the  scribes,  and  the  elders, 
leaving  Jesus,  went  away,  and  sent  to  him  certain  Pharisees 
and  Ilerodians,  to  catch  him  in  his  words.  These  coming; 
up,  said  to  him,  Kabbi,  we  know  that  you  are  npi-ight,  and 
stand  in  awe  of  none;  for  you  resjjcct  not  the  person  of  men. 
l)ut  teach  the  way  of  God  faithfully.  Is  it  lawful  to  give 
ti-ibute  to  Cesar,  or  not?  Shall  we  give,  or  shall  we  not 
give?  He,  perceiving  their  artifice,  answered.  Why  Avould 
you  entangle  me?     Bring  me  a  denarius,  that  I  may  see  it. 


128  MAKK.  Ch.  XII 

Wlien  they  had  brought  it,  he  asked  them,  Whose  is  this 
iiuaye  and  inscription?  They  answered,  Cesar's.  Jesus  re- 
pUed,  Kender  to  Cesar  that  which  is  Cesar's,  and  to  God 
that  which  is  God's.     And  they  wondered  at  him. 

18. — Then  Sadducees  came  to  him,  who  say  that  there  is 
no  future  Ufe,  and  proposed  this  question :  Rablji,  Moses  has 
enacted,  that  if  a  man's  brother  die,  survived  by  a  wife 
without  children,  he  shall  marry  the  widow,  and  raise  issue 
to  his  brother.  Now  there  were  seven  brothers.  The  first 
took  a  wife,  and  dying,  left  no  issue.  The  second  married 
her,  and  died;  neither  did  he  leave  any  issue;  so  did  also 
the  third.  Thus  all  the  seven  married  her,  and  left  no  issue. 
Last  of  all,  the  woman  also  died.  At  the  resurrection, 
therefore,  when  they  are  risen,  to  which  of  the  seven  will 
she  belong;  lor  she  has  been  the  Avife  of  them  all?  Jesus 
answering,  said  to  them,  Is  not  this  the  source  of  your  er- 
ror, your  not  knowing  the  scriptui'es,  nor  the  power  of  God  ? 
For  there  will  be  neither  marrying,  nor  giving  in  mai-riage, 
among  them  who  rise  from  the  dead.  They  will  then  re- 
semble the  angels.  But  as  to  the  dead,  that  they  are  raised, 
have  you  not  read  in  the  book  of  Moses,  how  God  spoke  to 
him  in  the  bush,  saying,  "  I  am  the  God  of  Abraham,  and 
the  God  of  Isaac,  and  the  God  of  Jacob."  God  is  not  a 
God  of  the  dead,  but  of  the  living.  Therefoi  e  you  greatly 
err. 

28. — A  scribe,  who  had  heard  them  dispute,  perceiving 
the  justness  of  his  reply,  came  to  him,  and  proposed  this 
question:  Which  is  the  chief  commandment  of  all?  Jesus 
answered.  The  chief  of  all  the  commandments  is,  "  Heark- 
en, Israel,  the  Lord  is  our  God.  The  Lord  is  one:"  and, 
"  You  shall  love  the  Lord  your  God  with  all  your  heart,  and 
with  all  your  soul,  and  with  all  your  mind,  and  with  all  your 
strength."  This  is  the  first  commandment.  The  second  re- 
sembles it:  "You  shall  love  your  neighbor  as  yourself." 
There  is  no  commandment  greater  than  these.  The  scribe 
replied.  Truly,  Rabbi,  yon  ha\e  answered  well.  There  is 
one,  and  only  one;  and  to  love  him  with  all  the  heart,  and 
with  all  the  spirit,  and  with  all  the  soul,  and  with  all  the 
strength;  and  to  love  one's  neighbor  as  one's  self,  is  more 
than  all  burnt  offerings  and  sacrifices.  Jesus  observing 
how  pertinently  he  had  answered,  said  to  him.  You  are 
not  far  from  the  kingdom  of  God.  After  that,  no  person 
ventured  to  put  questions  to  him. 

35. — As  Jesus  was  teaching  in  the  temple,  he  asked 
them.  Why  do  the  scribes  assert,  that  the  Messiah  must  be 
a  son  of  David?     Yet  David,  himself,  speaking  by  the  Holy 


Ch.  Xm.  MARK.  129 

Spirit,  says,  "  The  Lord  said  to  my  Lord,  Sit  at  my  right 
hand,  until  I  make  your  foes  your  footstool."  David  him- 
self, therefore,  calls  him  his  Lord;  how  then  can  he  be  his 
son?     And  the  common  people  heard  him  with  delight. 

38. — Further,  in  teaching,  he  said  to  them.  Beware  of 
the  scribes,  who  affect  to  walk  in  robes;  who  love  saluta- 
tions in  pul)lic  places,  and  the  principal  seats  in  the  syna- 
gogues, and  the  uppermost  j^laces  at  entertainments;  who 
devour  the  families  of  widows,  and  use  long  prayers  for  a 
disguise.     They  shall  undergo  the  severest  punishment. 

41. — And  Jesus  sitting  opposite  the  treasury,  observed 
the  people  throwing  money  into  the  treasury :  and  many 
rich  persons  put  in  much.  Then  a  poor  widow  came,  who 
threw  in  two  mites,  (which  make  a  farthing.)  Jesus  having 
called  his  disciples,  said  to  them.  Indeed,  I  say  to  you,  that 
this  ])0()r  widow  has  given  more  than  any  of  those  who  have 
thrown  into  the  treasury;  for  they  all  have  contributed  out 
of  their  superfluous  stores;  whereas  she  has  given  all  the 
little  that  she  had — her  whole  living. 

XIIL — As  he  was  going  out  of  the  temple,  one  of  his 
disciples  said  to  him.  Rabbi,  look  what  prodigious  stones 
and  stately  buildings  are  here!  Jesus  answering,  said  to 
him.  You  see  these  great  buildings.  They  shall  be  so  razed, 
that  one  stone  will  not  be  leit  upon  another. 

3. — Afterward,  as  he  was  sitting  on  the  Mount  of  Olives, 
opposite  the  temple,  Peter,  and  James,  and  John,  and  An- 
di-ew,  asked  him  privately,  Tell  us,  when  will  this  hap})cn? 
and  what  will  be  the  sign,  when  all  this  is  to  be  accom- 
l)lisl)cd?  Jesus  answering  them,  took  occasion  to  say,  Take 
lieed  that  no  man  seduce  you;  lor  many  will  assume  my 
charactci',  saying,  I  am  the  person,  and  will  seduce  many. 
But  when  you  hear  of  wars  and  rumors  of  wars,  be  not 
alarmed;  for  this  must  happen,  but  the  end  is  not  yet. 

8. — For  nation  will  rise  against  nation,  and  kingdom 
against  kingdom;  and  there  will  be  earthquakes  in  smidry 
places,  and  there  will  be  famines  and  conn)iotions.  These 
are  the  prelude  of  woes.  But  take  heed  to  yourselves;  lor 
they  will  deliver  you  to  councils;  and  you  will  be  beaten  in 
the  synagogues,  and  brought  belbre  governoi-s  and  kings  for 
my  sake,  to  bear  testimony  to  them.  The  good  tidings, 
however,  must  first  be  ])ublished  among  all  nations.  But 
when  they  conduct  you,  to  deliver  you  u[),  have  no  anxiety 
l)elbreiiand,  nor  premeditate  what  you  shall  speak:  but 
whatever  shall  be  suggested  to  you  in  that  moment,  sjieak; 
!br  it  is  not  yon  that  shall  sjicak,  but  the  Holy  Spirit.  Then 
liu'  brother  will  deliver  uj)  tin-  lnother  to  death;  and  the 
9 


130  MARK.  Ch.  XIII. 

father  the  child;  and  children  will  arise  against  their  parents, 
and  procure  their  death.  And  on  my  account  you  shall  be 
universally  hated;  but  the  man  who  perseveres  to  the  end, 
shall  be  saved. 

14. — But  when  you  shall  see  standing  on  forbidden 
ground,  the  desolating  abomination,  (reader,  attend!)  then 
let  those  in  Judea  flee  to  the  mountains;  and  let  not  him 
who  shall  be  on  the  roof,  g'O  down  into  the  house,  nor  enter 
it,  to  carry  anything  out  of  his  house:  and  let  not  him  who 
shall  be  in  the  field,  turn  back  to  fetch  his  mantle.  But  alas 
for  the  women  with  child,  and  for  them  who  give  suck  in 
those  days!  Pray,  then,  that  your  flight  happen  not  in  the 
winter;  because  there  shall  be  such  affliction  in  those  days, 
as  has  not  been  before,  from  the  beginning  of  the  world, 
which  God  created,  nor  shall  be  ever  after.  Had  the  Lord 
assigned  it  a  long  duration,  no  soul  could  escape;  but  for 
the  sake  of  the  people  whom  he  has  elected,  he  has  made  its 
duration  the  shorter. 

21. — Then  if  any  one  shall  say  to  you,  Lo!  the  Messiah 
is  here,  or  Lo!  he  is  yonder,  believe  it  not.  For  false  Mes- 
siahs'and  false  prophets  will  arise,  who  will  perform  wonders 
and  prodigies,  in  order  to  impose,  if  possible,  even  on  the 
elect.  Be  you,  therefore,  upon  your  guard:  remember,  I 
have  warned  you  of  everything. 

24. — But  in  those  days,  after  that  affliction,  the  sun  shall 
be  darkened,  and  the  moon  shall  withhold  her  light,  and  the 
stars  of  heaven  shall  fall;  and  the  powers  which  ai'e  in  hea- 
ven shall  be  shaken.  Then  they  shall  see  the  Son  of  Man 
coming  in  the  clouds  with  great  power  and  glory.  Then  he 
will  send  his  messengers,  and  assemble  his  elect  from  the 
four  quarters  of  the  world,  from  the  extremities  of  heaven 
and  earth. 

28. — Learn  now  a  similitude  fi'om  the  fig  tree.  When 
its  branches  become  tender,  and  put  forth  leaves,  you  know 
that  the  summer  is  nigh.  In  like  manner,  when  you  shall 
see  these  thing's  happen,  know  that  he  is  near,  even  at  the 
tloor.  Indeed,  I  say  to  you,  that  this  generation  shall  not 
pass,  till  all  these  things  be  accom})lished.  For  heaven  and 
earth  shall  fail:  but  my  words  shall  not  fail. 

.32. — But  of  that  day,  or  of  that  hour,  knows  none,  (not 
the  angels;  no.  not  the  Son,)  but  the  Father.  Be  circum- 
spect, be  vigilant,  and  pray;  for  you  know  not  when  that 
time  will  be.  When  a  man  intends  to  travel,  he  leaves  his 
household  in  charge  to  his  servants,  assigns  to  every  one  his 
task,  and  orders  the  porter  to  watch.  Watch  you,  thero- 
foi-e:  for  you  know  not  when  the  master  of  the  house  will 


Ch.  XIV.  MARK.  131 

letm'n,  (whether  in  the  evening,  or  at  midnight,  or  at  cock- 
crowing,  or  in  the  morning;)  lest  coming  suddenly,  he  find 
you  asleep.     Now,  what  I  say  to  you,  I  say  to  all,  Watch. 

SECTION  VIII. 

THE   LAST   SUPPER. 

XrV. — AFTER  two  days  was  the  feast  of  the  passover, 
and  of  unleavened  bread.  And  the  chief  priests  and  the 
scribes  were  contriving  how  they  might  take  Jesus  by  sur- 
prise, and  kill  him.  They  said,  however.  Not  during  the 
festival,  for  fear  of  an  insurrection  among  the  jjeople. 

3. — Now  being  at  table  in  Bethany,  in  the  house  of  Si- 
mon./brmerZi/  a  leper,  there  came  a  woman,  who  had  an  ala- 
baster box  of  the  balsam  of  spikenard,  which  was  very 
costly:  and  she  broke  open  the  box,  and  poured  the  liquor 
upon  his  head.  There  were  some  present,  who  said  with  in- 
dignation. Why  this  profusion  of  the  balsam?  For  it  could 
have  been  sold  for  more  than  three  hundred  denarii,  which 
might  have  been  given  to  the  poor.  And  they  murmured 
against  her.  But  Jesus  said.  Let  her  alone.  Why  do  you 
molest  her?  She  has  done  me  a  good  office.  For  you  will 
have  the  poor  always  amongst  you,  and  can  do  them  good 
whenever  you  please;  but  me  you  will  not  always  have.  She 
has  done  what  she  could.  She  has  beforehand  embalmed  my 
body  for  the  funeral.  Indeed,  I  say  to  you,  in  whatsoever 
corner  of  the  world  the  glad  tidings  shall  be  i)roclaimed, 
what  this  woman  has  now  done,  shall  be  mentioned  to  her 
honoi-. 

10. — Then  Judas  Iscariot,  one  of  the  twelve,  repaired  to 
the  chief  priests,  to  betray  Jesus  to  them.  And  they  lis- 
tened to  him  with  joy,  and  promised  to  give  him  money. 
Al'terward  he  sought  a  favorable  opportunity  to  deliver 
him  up. 

12. — Now  the  first  day  of  unleavened  bread,  when  the 
passover  is  sacrificed,  his  disciples  said  to  him.  Whither 
shall  we  go  to  prepare  for  your  eating  the  passover?  Then 
he  sent  two  of  his  disciples,  saying  to  them.  Go  into  the 
city,  where  you  will  meet  a  man  carrying  a  pitcher  of  wa- 
ter; follow  him;  and  wherever  he  shall  enlei',  say  to  the 
mastei'  of  the  house,  The  'l^eacher  says,  Whei'e  is  the  guest 
ehaml)er,  in  which  I  may  cat  the  passover  witli  my  disciples? 
And  he  will  show  you  a  large  upper  room  ready  lurnished. 
There  pnipare  lor  us.      Accordingly  his  disciples  went  away, 


132  MARK.  Ch.  XIY. 

iuid  being  come  into  the  city,  found  everything  as  he  had 
told  them,  and  prepared  the  passover. 

17. — In  the  evening  he  went  thither  with  the  twelve.  As 
they  were  at  table  eating,  Jesus  said,  Indeed,  I  say  to 
you,  that  one  of  you  who  eats  with  me,  will  betray  me. 
\jpon  this  they  became  very  sori'owful;  and  asked  him,  all 
of  them,  one  after  another,  Is  it  I?  He  answering,  said  to 
them,  It  is  one  of  the  twelve ;  he  who  dips  his  morsel  in  the 
dish  with  me.  The  Son  of  Man  departs  in  the  manner  fore- 
told in  the  scripture  concerning  him;  but  alas  for  that  man! 
by  whom  the  Son  of  Man  is  betrayed:  it  had  been  better 
for  that  man  never  to  have  been  born. 

22. — While  they  were  at  supper,  Jesus  took  bread,  and 
after  the  blessing,  broke  it,  and  gave  it  to  them,  saying, 
Take;  this  is  my  body.  Then  he  took  the  cup,  and  having 
given  thanks,  gave  it  to  them;  and  they  all  drank  of  it. 
And  he  said  to  them,  This  is  my  blood,  the  blood  of  the  new 
institution,  shed  for  many.  Indeed,  I  say  to  you,  that  1 
will  drink  no  more  of  the  product  of  the  vine,  till  that  day 
when  I  shall  drink  it  new  in  the  kingdom  of  God.  And 
after  the  hymn,  they  went  to  the  Mount  of  Olives. 

27. — And  Jesus  said  to  them.  This  night  I  shall  prove  a 
stumbling  stone  to  you  all;  for  it  is  written,  "I  will  smite 
the  Shepherd,  and  the  sheep  shall  be  dispersed."  l^ever- 
theless,  after  I  am  raised  again,  I  will  go  before  you  to  Gal- 
ilee. Peter  then  said  to  him.  Though  they  all  should  stum- 
ble, I  never  will.  Jesus  answeied  him.  Indeed,  I  say  to  you, 
that  to-day,  this  very  night,  before  the  cock  crow  twice, 
even  you  will  disown  me  thrice.  But  Peter  insisted  on  it, 
adding,  Although  I  should  die  with  you,  I  will  never  disown 
you.     And  all  the  rest  said  the  same. 

32. — Then  they  came  to  a  place  named  Gethsemane, 
where  he  said  to  his  disciples,  Stay  here  while  I  pray.  And 
he  took  with  him  Petei",  and  James,  and  John,  and  being 
seized  with  grief  and  hon-or,  said  to  them.  My  soul  is  over- 
whelmed with  a  deadly  anguish;  tarry  here  and  watch.  And 
going  a  little  before,  he  threw  himself  on  the  ground,  and 
prayed  that,  if  it  were  possible,  he  might  be  delivered  from 
that  hour,  and  said,  Abba,  (that  is,  Father,)  all  things  ai-e 
possible  to  thee;  take  this  cup  away  from  me;  yet  not  what 
I  would,  but  what  thou  wilt.  Then  he  returned,  and  find- 
ing them  asleep,  said  to  Peter,  Simon,  do  you  sleep?  Could 
you  not  keep  awake  a  single  hour?  "Watch  and  pray,  that 
you  be  not  overcome  by  temjrtation :  the  spirit  indeed  is 
willing,  but  the  flesh  is  weak.  Again,  he  retired  and  prayed, 
u.sing  the  same  words.     When  he  returned,  he  again  found 


Ch.  XIY.  MAEK.  133 

them  sleeping;  for  their  eyes  were  overpowered,  and  they 
knew  not  what  to  answer  him.  A  third  time  he  came,  and 
said  to  them.  Do  you  now  sleep,  and  lake  yom-  rest?  All 
is  over:  the  hour  is  come:  and  the  Son  of  Man  is  delivered 
into  the  hands  of  sinners.  Arise.  Let  us  be  going.  Lo! 
he  who  betrays  me  is  draAving  near. 

43. — Immediately,  before  he  had  done  speaking,  appeared 
Judas,  one  of  the  twelve,  with  a  great  multitude  armed  with 
swords  and  clubs,  who  were  sent  by  the  chief  priests,  the 
scribes,  and  the  elders.  !Now  the  betrayer  had  given  them 
this  signal:  The  man  whom  I  shall  kiss,  is  he;  seize  him, 
and  lead  him  away  safely.  He  was  no  soonei-  come,  than 
accosting  Jesus,  he  said.  Rabbi,  Rabbi,  and  kissed  him. 
Then  they  laid  hands  on  him,  and  seized  him.  But  one  of 
those  who  were  present,  drew  his  sword,  and  smiting  the 
high  priest's  servant,  cut  ofl'  his  ear.  Then  Jesus  address- 
ing them,  said,  Do  you  come  with  swords  and  clubs  to  ap- 
prehend me,  like  people  in  pursuit  of  a  robber?  I  was  daily 
amongst  you,  teaching  in  the  temple,  and  you  did  not  arrest 
me.  But  in  this  the  scriptures  are  accomplished.  Then 
they  all  forsook  him  and  fled. 

51. — I^ow  there  followed  him  a  youth,  who  had  only  a 
linen  cloth  wrapped  about  his  body;  the  soldiers  having 
laid  hold  of  him,  he  lelt  the  cloth,  and  fled  from  them 
naked. 


SECTIOlSr  IX. 

THE   CRUCrpiXION. 

53. — THEN"  they  took  Jesus  away  to  the  high  priest,  with 
whom  all  the  chief  priests,  the  elders,  and  the  scribes,  were 
convened.  And  Peter  followed  him  at  a  distance,  as  far  as 
the  court  of  the  high  priest's  house,  and  sat  there  with  the 
officers,  warming  himself  at  the  fire. 

55. — Meanwhile,  the  chief  priests,  and  all  the  Sanhe- 
drim, sought  for  evidence  against  Jesus,  in  order  to  con- 
demn him  to  die,  but  found  none:  for  many  gave  false  testi- 
mony against  him,  but  their  testimonies  were  insiifticient. 
Then  some  arose,  who  testified  falsely  against  him,  saying, 
We  heard  him  say,  I  will  demolish  this  teni|)lc  made  with 
hands,  and  in  three  days  will  build  another  without  hands. 
But  even  here  their  testimony  was  defective.  Then  the  high 
priest,  standing  u])  in  the  midst,  interrogated  Jesus,  saying, 
Do  yon  answer  nothing  to  what  these  men  testify  against 


134  MAEK.  Ch.  XY. 

you?  But  he  was  silent,  and  gave  no  answer.  Again,  the 
high  priest  interrogating  liim,  said,  Ai'e  you  the  Messiah, 
the  Son  of  the  blessed  One?  Jesus  answered,  I  am;  nay,  yon 
shall  see  the  Son  of  Man  sitting  at  the  right  hand  of  the 
Almighty,  and  coming  in  the  clouds  of  heaven.  Then  the 
high  ])riest  rent  his  garments,  saying.  What  farther  need 
have  we  of  witnesses?  You  have  heard  the  blasphemy. 
What  is  your  opinion?  And  they  all  pronounced  him  wor- 
thy of  death.  Then  some  began  to  spit  on  him;  others  to 
cover  his  face  and  buifet  him,  saying  to  him.  Divine  who  it 
is.     And  the  officers  gave  him  blows  on  the  cheeks. 

66. — InTow  Peter  being  below  in  the  court,  one  of  the 
maid  servants  oi"  the  high  priest  came  thither,  who  seeing 
Peter  warming  himself,  looked  on  him,  and  said,  You  also 
were  with  the  I^^azarene  Jesus.  But  he  denied,  saying,  I 
know  him  not:  nor  do  I  understand  what  you  mean.  Im- 
mediately he  went  out  into  the  portico,  and  the  cock  crew. 
The  maid  seeing  him  again,  said  to  the  bystanders,  This  is 
one  of  them.  Again  he  denied.  And  a  little  after,  those 
who  were  present  said  to  Peter,  You  are  certainly  one  of 
them ,"  for  you  are  a  Galilean,  your  speech  shows  it.  Upon 
this  he  affirmed,  with  imj)recations  and  oaths,  that  he  did 
not  know  the  man  of  whom  they  spoke.  The  cock  crew  the 
second  time :  and  Peter  recollected  the  word  which  Jesus  had 
said  to  him.  Before  the  cock  crow  twice,  you  will  disown  me 
thrice.     And  reflecting  upon  this,  he  wept. 

XY. — Early  in  the  morning,  the  chief  priests,  with  the 
elders,  the  scribes,  and  all  the  Sanhedrim,  after  consulting 
together,  bound  Jesus,  carried  him  away,  and  delivered  him 
to  Pilate. 

2. — Pihite,  asking  him,  said.  You  are  the  king  of  the 
Jews?  He  answered.  You  say  right.  Now  the  chief  priests 
accused  him  of  many  things.  Again  Pilate  asked  him,  say- 
ing. Do  you  answer  nothing?  Observe  how  many  crimes 
they  arraign  you  for.  But  Jesus  answered  no  more,  inso- 
much that  Pilate  was  astonished. 

6. — Now,  at  the  festival,  he  always  released  to  them  any 
one  prisoner,  whom  they  desired.  And  there  was  one  Ba- 
rabbas,  that  had  been  imprisoned  with  his  seditious  asso- 
ciates, who  in  their  sedition  had  committed  murder.  And, 
with  clamor,  the  multitude  demanded  of  Pilate,  what  he  used 
to  grant  them.  He  answered  tliem,  saying.  Shall  I  release 
to  you  the  king  of  the  Jews?  (For  he  knew  that  through 
envy,  the  chief  priests  had  dcHvered  him  u]).)  But  the  chief 
priests  incited  the  multitude  to  insist  on  the  release  of  Ba- 
rabbas,   in  preference  to  Jesus.     Pilate  again   interposed, 


Ch.  XY.  MAEK.  135 

sayiug,  What  then  would  you  have  me  to  do  with  hitn  whom 
you  call  king-  oi"  the  Jews?  They  cried,  Ci'ucify  him.  Pi- 
late asked  them,  Why?  What  evil  has  he  done?  But  they 
cried  the  more  vehemently.  Cruelly  him.  Then  Pilate,  de- 
sirous to  gratily  the  crowd,  released  Barabbas  to  them;  and 
having  caused  Jesus  to  be  scourged,  delivered  him  up  to  be 
crucified. 

16. — And  the  soldiers  brought  him  into  the  hall  called 
])retorium,  where,  having  convened  all  the  band,  they  ar- 
rayed him  in  purple,  and  crowned  him  with  a  wreath  oC 
thorns,  and  saluted  him,  saying,  Hail,  King-  of  the  Jews! 
Then  they  struck  him  on  the  head  with  a  reed,  and  spit  upon 
him,  and  paid  him  homage  on  their  knees.  And  when  they 
had  mocked  him,  they  stripped  him  of  the  purple,  and 
dressed  him  in  his  own  clothes,  and  took  him  away  to  be 
crucified. 

21. — And  they  constrained  one  Simon,  a  Cyrenian,  who 
passed  by,  in  coming  from  the  country,  the  father  of  Alex- 
ander and  Rufus,  to  carry  the  cross.  And  they  broug-ht  him 
to  Golgotha,  (that  is  to  say.  The  Place  of  Skulls,)  where 
they  gave  him  wine  to  ilrink,  mingled  with  myrrh,  which  he 
would  not  receive.  When  they  had  nailed  him  to  the  cross, 
they  parted  his  garments,  dividing  by  lot  what  every  man 
should  take.  Now  it  was  the  third  hour,  when  they  nailed 
him  to  the  cross.  And  the  inscription,  bearing  the  cause  of 
his  death,  was  in  these  words,  THE  KING  OF  THE 
JEWS.  They  likewise  crucified  two  robbers  with  him,  one 
at  his  right  hand,  and  the  other  at  his  left.  And  that  scrip- 
ture was  fulfilled,  which  says,  "  He  was  ranked  with  male- 
factors." 

29. — Meanwhile,  they  who  passed  by  reviled  him,  shak- 
ing their  heads,  and  saying,  Ah!  you  who  could  demolish 
the  temple,  and  ri'l)uild  it  in  three  days!  save  yourself,  and 
come  down  from  the  cross!  The  chief  priests  likewise,  with 
the  scribes,  deriding  him,  said  among  themselves.  He  saved 
others;  can  not  he  save  himself?  Let  the  Messiah,  the 
King  of  Israel,  descend  now  from  the  cross,  that  we  may 
see  and  believe!  Even  those  who  were  crucified  with  him, 
reproached  him. 

33. — Now  li'om  the  sixth  hour  until  the  ninth,  darkness 
covered  all  the  land.  At  the  ninth  hour,  Jesus  cried  aloud 
saying,  Eloi,  Eloi,  lama  sabacthani!  which  signifies,  My 
God,  My  («()(1,  why  hast  thou  forsaken  me!  Some  who  were 
present,  hearing  this,  saiil.  Hark!  he  calls  Elijah.  One  at 
the  same  time  ran,  and  dip|)ed  a  sponge  in  vinegar,  and 
having  fastened  it  to  a  stick,  presented  it  to  him  to  drink, 


136  MARK.  Ch.  XYI, 

saying,  Let  alone,  we  shall  see  whether  Elijah  will  come 
to  take  him  down.  And  Jesus  sending  forth  a  loud  cry, 
expired. 

38. — Then  was  the  vail  of  the  temple  rent  in  two,  from 
top  to  bottom.  And  the  centurion,  who  stood  opposite  him, 
observing  that  he  expired  with  so  loud  a  cry,  said.  Surely 
this  man  was  a  son  of  a  god. 

40. — There  were  women  also  looking  on  at  a  distance, 
amongst  whom  were  Mary  the  Magdalene,  and  Maiy  the 
mother  of  James  the  younger,  and .  of  Joses  and  Salome, 
(these  had  followed  him,  and  served  him,  when  he  was  in 
(jralilee,)  and  several  others,  who  came  with  him  to  Jeru- 
salem. 


SECTION   X. 

THE   RESUERECTION. 

42. — WHEIST  it  was  evening,  (because  it  was  the  prepa- 
ration, that  is,  the  eve  of  the  Sabljath,)  Joseph  of  Ariiiiathea, 
an  honorable  senator,  who  himself  also  expected  the  Reign 
of  God,  taking  courage,  repaii-ed  to  Pilate,  and  begged  tin', 
body  of  Jesus.  Pilate,  amazed  that  he  was  so  soon  dead, 
sent  for  the  centurion,  and  asked  him  whether  Jesus  hatl 
been  dead  any  time.  And  being  informed  by  the  centurion, 
he  granted  the  body  to  Joseph;  who  having  bought  linen, 
and  taking  Jesus  down,  wi'apped  him  in  the  linen;  and  laid 
him  in  a  tomb,  hewn  out  of  the  rock,  and  rolled  a  stone  to 
the  entrance.  Now  Mary  the  Magdalene,  and  Mary  tJie 
mother  of  Joses,  saw  where  he  was  laid. 

XVI. — When  the  Sabbath  was  past,  Mary  the  Magda- 
lene, Mary  the  mother  of  James,  and  Salome,  bought  spices, 
that  they  might  embalm  Jesus.  And  early  in  the  morning, 
the  first  day  of  the  week,  they  came  to  the  tomb  about  sun- 
rise. And  they  said  among  themselves.  Who  will  roll  away 
the  stone  for  us  from  the  entrance  of  the  tomb?  (for  it  was 
very  large.)  But  when  they  looked,  they  saw  that  the  stone 
had  been  I'olled  away.  Then  entering  the  tomb,  they  beheld 
a  youth  sitting  on  the  right  side,  clothed  in  a  white  robe, 
and  they  were  frightened.  But  he  said  to  them.  Be  not 
ii'ightened;  you  seek  Jesus  the  Nazarene,  who  was  cruci- 
fied. He  is  risen,  he  is  not  here:  l^ehold  the  place  where 
they  laid  him.  But  go,  say  to  his  disciples,  and  to  Peter, 
He  is  gone  before  you  to  Galilee;  where  you  shall  see  him, 
as  he  told  you.     The  women  then  getting  out,  fled  from  the 


Cn.  XVI.  MAKK.  137 

tomb,  seized  with  trembling  and  consternation;  but  said 
nothing  to  any  one,  they  were  so  terrified. 

9.— Jesus  having  arisen  early  the  first  day  of  the  week, 
appeared  first  to  Mary  the  Magdalene,  out  of  whom  he  had 
cast  seven  demons.  She  went  and  infoi-med  those  who  had 
attended  hiin,  Avho  were  in  afiliction  and  tears.  But  when 
they  heard  that  he  was  alive,  and  had  been  seen  by  her,  they 
did  not  believe  it. 

12. — Afterward  he  appeared  in  another  form  to  two  of 
them,  as  they  traveled  on  foot  into  the  country.  These  be- 
ing returned,  intbrmed  the  other  disciples,  but  neither  did 
they  believe  them. 

14. — At  length  he  appeared  to  the  eleven,  as  they  were 
eating,  and  reproached  them  with  their  incredulity  and  ob- 
stinacy, in  disbelieving  those  who  had  seen  him  after  his 
resurrection.  And  he  said  mito  them.  Go  throughout  all 
the  world,  proclaim  the  glad  tidings  to  the  whole  creation. 
He  who  shall  believe,  and  be  immersed,  shall  be  saved;  but 
lie  who  shall  not  believe,  shall  be  condemned.  And  these 
miraculous  powers  shall  attend  the  believers: — In  my  name 
they  shall  exjjel  demons.  They  shall  speak  languages  un- 
known to  them  belbre.  They  shall  handle  serpents  with 
t^afety.  And  if  they  drink  poison,  it  shall  not  hurt  them. 
They  shall  cui'e  the  sick  by  laying  their  hands  upon  them. 

19. — Now,  after  the  Lord  had  spoken  to  them,  he  was 
taken  up  into  heaven,  and  sat  down  at  the  right  hand  of 
(iod.  As  for  them,  they  went  out  and  proclaimed  the 
tidings  everywhere,  the  Lord  co-operating  with  them,  and 
confirming  their  doctrine  by  the  miracles  with  which  it  was 
accompanied. 


138  LUKE.  Ch.  L 

THE 

TESTIMONY 

OF 

LUKE, 

THE   EVANGELIST. 

[FIRST  PUBLISHED  IN  GREECE,  A.D.  rA.] 


LUKE'S  PREFACE. 

(  -  -FOEASTMUCH  as  many  h.ive  undeitnken  to  compose  a  narrative  of  those 
things,  which  have  beeu  accomplished  amongst  us,  as  they,  who  were 
from  the  beginning,  eye-witnesses,  and  afterward  ministers  of  the  word, 
dclii'ered  them  to  us;  I  have  also  determined,  having  exactly  traced 
everything  from  the  first,  to  write  a  particular  account  to  you,  most  ex- 
cellent Theophilus ;  that  you  may  know  the  certainty  of  those  matters 
wherein  you  have  been  instructed. 

SECTION"  I. 

THE   ANNUNCIATION. 

5. — IN  the  days  of  Herod,  king  of  Judea,  there  was  a 
priest  named  Zacharias,  of  the  course  of  Abijah;  and  his 
wife,  named  Elizabeth,  was  of  the  daug-hters  of  Aaron. 
They  were  both  righteous  before  God,  blameless  observers 
•  •fall  the  Lord's  commandments  and  ordinances.  And  they 
liad  no  child,  Ijecause  Elizabeth  was  barren,  and  they  were 
both  advanced  in  years. 

8. — Now  when  he  came  to  officiate  as  priest  in  the  ordci' 
uf  his  course,  it  fell  to  him  by  lot,  according  to  the  custom 
of  the  priesthood,  to  ofi'cr  incense  in  the  sanctuary.  And 
while  the  incense  was  burning,  the  whole  congregation  were 
|)raying  without.  Then  there  appeared  to  him  an  angel  of 
the  Lord,  standing  on  the  right  side  of  the  altar  of  incense. 
And  Zachai'ias  was  discomposed  at  the  sight,  and  in  great 
terror.  l>ut  the  angel  said  to  him.  Fear  not,  Zacharias;  for 
your  pi-ayer  is  heard,  and  Elizabeth  your  wife  shall  bear  you 


Ch.  L  LUKE.  13r 

a  son,  whom  you  shall  iiaiiic  John.  He  shall  be  to  yon  mat- 
ter of  joy  and  transport;  and  many  shall  rejoice  because  of 
his  birth.  For  he  shall  be  g-reat  before  the  Lord;  he  shall 
not  drink  wine,  nor  any  fermented  liquor;  but  he  shall  be 
filled  with  the  Holy  Spirit,  even  from  his  mother's  womb. 
And  many  of  the  sons  of  Israel  he  shall  bring  back  to  tlie 
Lord  their  God.  Moreover,  he  shall  go  before  him  in  the 
spirit  and  power  of  Elijah,  to  reconcile  fathers  to  their  chil- 
dren, and,  by  the  wisdom  of  the  righteous,  to  render  the 
disobedient  a  people  well  disposed  for  the  Lord.  And  Zacli- 
arias  said  to  the  angel,  How  shall  I  know  this:  for  I  am  an 
old  man,  and  my  wife  is  advanced  in  years?  The  angel  an- 
swering, said  to  him,  I  am  Gabriel,  who  attend  in  the  pres- 
ence of  God,  and  am  sent  to  tell  you  this  joyful  news.  But 
know  that  you  shall  be  dumb,  and  shall  not  i-ecover  your 
speech,  till  the  day  when  these  things  happen,  because  you 
have  not  believed  my  words,  which  shall  be  fulfilled  in  due 
time. 

21. — Meanwhile,  the  people  waited  for  Zacharias,  and 
wondered  that  he  staid  so  long  in  the  sanctuary.  But  when 
he  came  out,  he  could  not  speak  to  them;  and  they  per- 
ceived that  he  had  seen  a  vision  in  the  sanctuary;  for  he 
made  them  understand  by  signs,  and  remained  speechless. 
And  when  his  days  of  ofiiciating  were  expired,  he  returned 
home.  Soon  aftei-,  Elizabeth  his  wife  conceived,  and  lived 
in  retirement  five  months,  and  said,  The  Lord  has  done  this 
for  me,  purposing  now  to  deliver  me  from  the  reproach  I  lay 
under  among  men. 

26. — jS'ow,  in  the  sixth  month,  God  sent  Gabriel  his  an- 
gel, to  iN'azareth,  a  city  of  Galilee;  to  a  virgin  betrothed  to 
a  man  called  Joseph,  of  the  house  of  David,  and  the  virgin's 
name  was  Mary.  When  the  angel  entered,  he  said  to  her, 
Hail,  favorite  of  heaven!  the  Lord  be  with  you,  happiest  of 
women!  At  his  appearance  and  words,  she  was  perplexed, 
and  revolved  in  her  mind  what  this  salutation  could  mean. 
And  the  angel  said  to  her.  Fear  not,  Mary,  for  you  have 
fomid  favor  with  God.  And  behold,  you  shall  conceive  and 
bear  a  son,  whom  you  shall  name  Jesus.  He  shall  be  gri'at. 
and  shall  be  called  the  Son  of  the  Highest.  And  the  Lord 
God  will  give  him  the  throne  of  David  his  Father.  And 
he  shall  rei^n  over  Ihe  house  of  Jacob  forcvei-:  his  reiyii 
siiall  never  end.  Tlicn  said  Mary  to  the  angel,  Ilow  shall 
this  be,  since  I  have  no  intercourse  with  man?  The  angel 
answering,  said  to  her.  The  Holy  Spirit  will  descend  U])(>n 
you,  and  the  power  ol"  the  Higlu-sl  will  overshadow  you; 
therefore  the  holy  progeny  shall  be  called  the  Son  of  God. 


140  LUKE.  Ch.  J. 

And  lo!  your  cousin  Elizabeth  also  has  conceived  a  son  in 
her  old  age;  and  she  who  is  called  barren,  is  now  in  her  sixth 
month;  for  nothing  is  impossible  with  God.  And  Mary 
said,  Behold  the  handmaid  of  the  Lord.  Be  it  to  me  ac- 
cording to  your  word.     Then  the  angel  departed. 

39. — In  those  days  Mary  set  out,  and  traveled  expedi- 
tiously into  the  hill  country;  to  a  city  of  Judah;  where  hav- 
ing entered  the  house  of  Zacharias,  she  saluted  Elizabeth. 
As  soon  as  Elizabeth  heard  Mary's  salutation,  the  bal>c 
leaped  in  her  womb ;  and  Elizabeth  was  filled  with  the  Holy 
Spirit,  and  cried  with  a  loud  voice.  You  are  the  most  blessed 
of  women,  and  blessed  is  the  fruit  of  your  womb.  But  how 
have  I  deserved  this  honor,  to  be  visited  by  the  mother  of 
my  Lord!  for  know,  that  as  soon  as  the  sound  of  your  salu- 
tation reached  my  ears,  the  babe  leaped  in  my  womb  for  joy. 
And  happy  is  she  who  believed  that  the  things  which  the 
Lord  has  promised  her,  shall  be  performed. 

46. — Then  Mary  said,  My  soul  magnifies  the  Lord,  and 
my  spirit  rejoices  in  God  my  Saviour;  because  he  has  not 
disdained  the  low  condition  of  his  handmaid;  for  henceforth, 
all  posterity  will  pronounce  me  happy.  For  the  Almighty, 
whose  name  is  venerable,  has  done  wonders  for  me.  His 
mercy  on  them  who  fear  him,  extends  to  generations  of  gen- 
erations. He  displays  the  strength  of  his  arm,  and  dispels 
the  vain  imaginations  of  the  proud.  He  pulls  down  poten- 
tates Irom  their  thrones,  and  exalts  the  lowly.  The  needy 
he  loads  with  benefits;  but  the  rich  he  spoils  of  everything. 
He  supports  Israel  his  servant,  (as  he  promised  to  our 
fathers,)  ever  inclined  to  mercy  toward  Abraham  and  his 
race.  And  Mary,  after  staying  with  Elizabeth  about  three 
months,  retui'ned  home. 


SECTION  II. 

THE   NATIVITY. 

57. — WHE^N"  the  time  for  Elizabeth's  delivery  was  come, 
she  brought  forth  a  son;  and  her  neighbors  and  relations 
who  heard  that  the  Lord  had  shown  her  great  kindness,  re- 
joiced with  her.  And,  on  the  eighth  day,  when  they  came 
to  the  circumcision  of  the  child,  they  would  have  him  called 
by  his  lather's  name,  Zacharias.  And  his  mother  interposed, 
saying,  No;  but  he  shall  be  called  John.  They  said  to  her 
There  is  none  of  your  kindred  ol'  that  name.  They,  there- 
fore, asked   his  father  by  signs,  how  he  would   have  hins 


Ch.  n.  LUKE.  141 

called.  He,  having  demanded  a  table-book,  wrote  xipon  it, 
His  name  is  John,  which  sni-prised  them  all.  And  his  month 
was  opened  directly,  and  his  tongue  loosed.  And  he  spoke, 
praising  God.  Now  all  in  the  neighborhood  wei'e  struck 
with  awe;  and  the  fame  of  these  things  spread  throughout 
all  the  hill  country  of  Judca.  And  all  who  heard  these 
things,  pondering  them  in  their  hearts,  said,  What  will  th.is 
child  hereafter  be?  And  the  hand  of  the  Lord  was  with 
him. 

67. — Then  Zacharias,  his  father,  being  filled  with  the 
Holy  Spirit,  prophesied,  saying,  Blessed  be  the  Lord,  the 
God  of  Israel,  because  he  has  visited  and  redeemed  his  peo- 
ple; and  (as  anciently  he  promised  by  his  holy  prophets) 
has  raised  a  Prince  for  our  deliverance  in  the  house  of  Da- 
vid his  servant;  for  our  deliverance  from  our  enemies,  and 
from  the  hands  of  all  who  hate  us;  in  kindness  to  oiu"  fore- 
fathers, and  remembrance  of  his  holy  institution;  the  oath 
which  he  swore  to  our  fiither  Abraham,  to  grant  to  us,  that 
being  rescued  out  of  the  hands  of  our  enemies,  we  might 
sei've  him  boldly,  in  i^iety  and  uprightness  all  our  days.  And 
you,  child,  shall  be  called  a  projthet  of  the  Most  High;  for 
you  shall  go  before  the  Lord,  to  prepare  his  way,  by  giving 
the  knowledge  of  salvation  to  his  people,  in  the  remission 
of  their  sins,  through  the  tender  eoni])assion  of  oui-  God, 
who  has  caused  a  light  to  spring  from  on  high  to  visit  us,  to 
enlighten  those  who  abide  in  darkness  and  in  the  shades  of 
death;  to  direct  oiu"  feet  into  the  way  of  peace. 

80. — Meantime  the  child  grew,  and  acquired  strength  of 
mind,  and  continued  in  the  deserts,  until  the  time  when  he 
made  himself  knoAvn  to  Israel. 

II. — About  that  time,  Cesar  Augustus  issued  an  edict, 
that  all  the  inhabitants  of  the  empire  should  be  registered. 
(This  first  register  took  effect,  when  Cyrenius  was  president 
of  Syria.)  When  all  went  to  be  registered,  every  one  to  his 
own  city,  Joseph  also  went  fi'om  Nazareth,  a  city  of  Gali- 
lee, to  a  city  of  David  in  Judca,  called  Bethlehem,  (for  he 
was  of  the  house  and  lineage  of  David,)  to  be  registered, 
with  Mary,  his  betrothed  wife,  who  was  pregnant.  While 
they  were  there,  the  time  came,  that  she  should  be  delivered. 
And  slu  brought  forth  her  flrst  born  son,  and  swathed  him, 
and  laid  him  in  a  mangei",  because  there  was  no  room  for 
them  in  the  house  allotted  to  strangers. 

8. — Now  there  were  slic[)herds  in  the  fields  in  that  coun- 
try,  who  tended  theii-  flocks  by  turns  through  the  night 
watches.  On  a  sudden,  an  angel  of  the  Lord  stood  by 
them,  and  a  divine  glory  encompassed  them  with  light,  and 


142  TiUKE.  Ch.  n. 

they  were  frightened  exceedingly.  But  the  angel  said  to 
them,  Fear  not;  for  lo!  I  hring  you  good  tidings,  which 
shall  prove  matter  of  great  joy  to  all  the  people;  because 
to-day  is  born  to  you  in  the  city  of  David,  a  Saviour,  who 
is  the  Lord  Messiah.  And  by  this  you  shall  know  him;  you 
shall  find  a  babe  in  swaddling  bands,  lying  in  a  manger. 
Instantly  the  angel  was  attended  by  a  multitude  of  the 
heavenly  host,  who  praised  God,  saying.  Glory  to  God  in 
the  highest  heaven,  and  on  earth  peace,  and  good  will  amongst 
men ! 

15. — And  when  the  angels  returned  to  heaven,  having 
left  the  shepherds,  these  said  one  to  another,  Let  us  go  to 
Bethlehem,  and  see  this  which  has  happened,  of  which  the 
Lord  has  informed  us.  And  hastening  thither,  they  found 
Mary  and  Josejih  with  the  babe,  Avho  lay  in  the  manger. 
When  they  saw  this,  they  published  what  had  been  imparted 
to  them,  concerning  this  child.  And  all  who  heard  it,  won- 
dered at  the  things  told  them  by  the  shepherds.  But  Mai-y 
let  none  of  these  things  escape  unobserved,  weighing  every 
circumstance  within  herself.  And  the  shepherds  returned, 
glorifying  and  praising  God,  for  all  that  they  had  heard  and 
seen,  agreeably  to  what  had  been  declared  to  them. 

21. — On  the  eighth  day,  when  the  child  was  circumcised, 
they  called  him  Jesus,  the  angel  ha^i^g  given  him  that 
name,  before  his  mother  conceived  him. 

22. — And  when  the  time  of  their  i)urification  was  ex- 
pired, they  carried  him  to  Jerusalem,  as  the  law  of  Moses 
appoints,  to  present  him  to  the  Lord;  (as  it  is  written  in  the 
law  of  God,  "Every  male,  who  is  the  first  born  of  his 
mother,  is  consecratetl  to  the  Lord:")  and  to  offer  the  sacri- 
fices enjoined  in  the  law,  a  pair  of  turtle  doves,  or  two  young 
pigeons. 

25. — Kow  there  was  at  Jerusalem  a  man  named  Simeon, 
a  just  and  a  religious  man,  who  expected  the  consolation  of 
Israel;  and  the  Holy  Spirit  was  upon  him,  and  had  revealed 
to  him,  that  he  should  not  die,  until  he  liad  seen  the  Lord's 
Messiah.  This  man  came,  guided  by  the  Spirit,  into  the 
temple.  And  when  the  parents  brought  in  the  child  Jesus, 
to  do  for  him  what  the  law  rcfpiired,  he  took  him  into  his 
arms,  and  blessed  God,  and  said,  JSTow,  Lord,  thou  dost  in 
])eace  dismiss  thy  servant,  according  to  thy  word;  for  my 
eyes  have  seen  the  Saviour,  whom  thou  hast  provided  in  the 
sight  of  all  the  world,  a  luminary  to  enlighten  the  nations, 
and  to  be  the  glory  of  Israel  thy  ])eoi)le.  And  Joseph,  and 
the  mother  of  Jesus  heard,  with  admiration,  the  things 
spoken  concerning  him.      And  Simeon  blessed  them,  and 


On.  n.  LUKE.  143 

said  to  Mary  his  mother,  This  child  is  destined  for  the  fiill 
and  the  rise  of  many  in  Israel,  and  to  serve  as  a  mark  foi 
contradiction;  (yes,  your  o^vn  sonl  shall  be  pierced  as  with 
a  javelin;)  that  the  thoughts  of  many  hearts  may  be  dis- 
closed. 

36. — There  was  also  a  prophetess,  Anna,  daughter  oi' 
Phanuel,  of  the  tribe  of  Asher,  in  ad^•anced  age,  who  had 
li\ed  seven  years  with  a  husband,  whom  she  married  when 
a  virgin;  and  being  now  a  widow  of  about  eighty-lour 
years,  departed  not  fi'om  the  temple,  but  served  God  in 
pi-ayer  and  fasting  night  and  day ;  she  also  coming  in  at  that 
instant,  gave  thanks  to  the  Lord,  and  spoke  concerning 
Jesus  to  all  those  in  Jerusalem  who  expected  redemption. 

39. — After  they  had  performed  everything  required  by 
the  law  of  the  Lord,  they  i-eturned  to  Galilee,  to  their  own 
city  ]Nazareth.  And  the  child  grew,  and  acquired  strength 
of  mind,  being-  filled  with  wisdom,  and  adorned  with  a  divine 
gracefulness. 


SECTION  in. 

THE   IMarERSION. 

41. — IfOW,  the  parents  of  Jesus  went  yearly  to  Jerusa- 
lem at  the  feast  of  the  passover.  And  when  he  was  twelve 
years  old,  they  having  gone  thither,  according  to  the  usage 
of  the  festival,  and  reinaincd  the  customary  time;  being  on 
their  return,  the  child  Jesus  staid  behind  in  Jerusalem,  and 
neither  Joseph  nor  his  mother  knew  it.  They  supposing 
him  to  be  in  the  company,  went  a  day's  journey,  and  then 
sought  him  among  their  i-elations  and  acquaintance;  but  not 
finding  him,  they  returned  to  Jerusalem,  seeking  him.  And 
alter  three  days  they  found  him  in  the  temple,  sitting  among- 
the  doctors,  both  hearing  them,  and  asking  them  questions. 
And  all  who  heard  him,  were  amazed  at  his  understanding 
and  answers,  and  they  beheld  him  with  astonishment.  And 
his  mother  said  to  him,  Son,  why  have  you  tn  ated  us  thus? 
liehold,  your  fathei-  and  I  have  sought  yon  with  sorrow. 
He  answered,  AV^iiy  did  you  seek  me?  Did  you  not  know 
that  I  must  be  in  the  courts  of  my  Father?  lint  tliey  did 
not  comprehend  his  answer. 

51. — And  he  returned  with  them  to  Xazareth,  and  was 
subject  to  them.  And  his  mother  treasm-eil  up  nil  these 
things  in  her  memory.  And  Jesus  advanced  in  wisdom  and 
stature,  and  in  power  with  God  and  man. 


144  LUKE.  Ch.  riL 

in. — ^NTow  in  the  fifteenth  year  of  the  reign  of  Tiberius, 
Pontius  Pilate  being  procurator  of  Judea,  Herod  tetrarch 
of  Galilee,  Philip,  his  brother,  tetrarch  of  Iturea,  and  the 
province  of  Trachonitis,  and  Lysanias  tetrarch  o-f  Abilene; 
in  the  high  priesthood  of  Annas  and  Caiaphas,  the  word  of 
God  came  to  John  the  son  of  Zacliarias,  in  the  wilderness. 
And  he  went  through  all  the  country  along  the  Jordan,  pub- 
lishing the  immersion  of  reformation  lor  the  remission  of 
sins.  As  it  is  written  in  the  book  of  the  Prophet  Isaiah, 
"  The  voice  of  one  proclaiming  in  the  wilderness.  Prepare  a 
way  for  the  Lord,  make  for  him  a  straight  passag-e.  Let 
every  valley  be  filled,  every  mountain  and  hill  be  leveled; 
let  the  crooked  roads  be  made  straight,  and  the  roug'h  ways 
smooth,  that  all  flesh  may  see  the  salvation  of  God."  Then 
said  he  to  the  multitudes,  who  flocked  out  to  be  immersed 
by  him,  Ofispring  of  vipers,  who  has  prompted  you  to  flee 
from  the  impending  vengeance?  Produce,  then,  the  proper 
fruits  of  reformation;  and  say  not  within  yom-selves,  We 
have  Abraham  for  a  father;  for  I  assure  you,  that  of  these 
stones  God  can  raise  children  to  Abraham.  And  even  now 
the  ax  "lies  at  the  root  of  the  trees.  Every  tree,  therefore, 
which  produces  not  good  fruit,  is  cut  down,  and  thrown  into 
the  fire. 

10. — Upon  this,  the  multitude  asked  him.  What  must  we 
do  then?  He  answered,  Let  him  who  has  two  coats,  impart 
to  him  who  has  none;  and  let  him  who  has  victuals  do  the 
same.  There  came  also  publicans  to  be  immersed,  who  said. 
Rabbi,  what  must  wc  do?  He  answered.  Exact  no  more  than 
what  is  appointed  you.  Soldiers  likewise  asked  him,  And 
what  must  we  do?  He  answered,  Injure  no  man,  either  by 
violence,  or  false  acciisation,  and  be  content  with  yoin-  al- 
lowance. 

15. — As  the  people  were  in  suspense  concerning  John, 
every  man  imagining  within  himself  that  he  might  be  the 
Messiah,  John  addressed  them  all,  saying,  I,  indeed,  im- 
merse in  water;  but  one  mightiei-  than  I  comes,  whose  shoe- 
latchet  I  am  not  worthy  to  untie;  he  will  immerse  you  in  the 
Holy  Spirit  and  fire;  his  winnowing  shovel  is  in  his  hand, 
and  he  will  thoroughly  cleanse  his  grain;  he  will  gather  the 
wheat  into  his  granary,  and  consume  the  chafi"  in  unquench- 
able fire.  And  with  many  other  exhortations,  he  published 
the  good  tidings  to  the  people. 

19. — But  Herod,  the  tetrarch,  having  been  reproved  by 
him,  on  account  of  Herodias,  his  brother's  wife,  and  for  all 
the  crimes  which  Hei'od  had  committed,  added  this  to  the 
number,  that  he  confined  John  in  prison. 


Ch.  IV.  LUKE.  145 

21. — J^ow  when  John  immersed  all  the  people,  Jesus  was 
likewise  immersed;  and  while  he  prayed,  the  heaven  was 
opened,  and  the  Holy  Spirit  descended  u})on  him  in  a  bodily 
lorm,  like  a  dove;  and  a  voice  came  iWmi  heaven,  which  said, 
Thou  art  my  Son,  the  beloved;  in  thee  I  delight.  Now 
Jesus  was  himself  about  thirty  yeai's  in  subjection,  being 
(as  was  supposed)  a  son  of  Joseph,  son  of  Heli,  son  of  Mat- 
that,  son  ol'  Levi,  son  of  Melchi,  son  of  Janna,  son  of  Jo- 
seph, son  of  Mattathias,  son  of  Amos,  son  of  !Rahum,  son 
of  Esli,  son  of  Nag-g-ai,  son  of  Maath,  son  of  Mattathias, 
son  of  Shimei,  son  of  Joseph,  son  of  Judah,  son  of  Joanna, 
son  of  Reza,  son  of  Zerul)abel,  son  of  Salathiel,  son  of  Neri, 
son  of  Melchi,  son  of  Addi,  son  of  Cosam,  son  of  Elmodam, 
son  of  Er,  son  of  Joses,  son  of  Eliezer,  son  of  Jorim,  son 
of  Matthat,  son  of  Levi,  son  of  Simeon,  son  of  Judah,  son 
of  Joseph,  son  of  Jonan,  son  of  Eliakim,  son  of  Meleah,  son 
of  Mainan,  son  of  Mattatha,  son  of  K^athan,  son  of  David, 
son  of  Jesse,  son  of  Obed,  son  of  Boaz,  son  of  Salmon,  son 
of  Nahshon,  son  of  Aminadab,  son  of  Ram,  son  of  Hezron, 
son  of  Pharez,  son  of  Judah,  son  of  Jacob,  son  of  Isaac,  son 
of  Abraham,  son  of  Terah,  son  of  Nahor,  son  of  Serug,  son 
of  Ragau,  son  of  Peleg,  son  of  Eber,  son  of  Salah,  son  of 
Cainan,  son  of  Arphaxad,  son  of  Shem,  son  of  Noah,  son 
of  Lameeh,  son  of  Methuselah,  son  of  Enoch,  son  of  Jared, 
son  of  Mehalaleel,  son  of  Cainan,  son  of  Enos,  son  of  Scth, 
son  of  Adam,  son  of  God. 

rV. — Now  Jesus,  full  of  the  Holy  Spirit,  returned  from 
the  Jordan,  and  was  led  by  the  Spirit  into  the  wilderness, 
where  he  continued  foi'ty  days,  and  was  tempted  by  the 
devil.  Having  eat  nothing  all  that  time,  when  it  Avas  ended 
he  was  hungry:  and  the  devil  said  to  him.  If  thou  be  God's 
Son,  command  this  stone  to  become  bread.  Jesus  answered 
him,  saying,  It  is  written,  "  Man  lives  not  by  bread  only,  but 
l)y  whatever  God  pleases."  Then  the  devil,  having  brought 
him  to  the  top  of  a  high  mountain,  showed  him  all  the  king- 
doms ol"  the  world  in  an  instant,  and  said  to  him.  All  this 
l)ower  and  glory  I  will  give  thee;  for  it  is  delivered  to  me, 
and  to  whomsoever  I  will,  I  give  it;  if,  therefore,  thou  wilt 
worship  me,  it  shall  all  be  thine.  Jesus  answering,  said,  It  is 
written,  "  T1k)U  shall  worshij)  the  Lord  thy  (iod,  and  shalt 
serve  him  only."  Then  he  brought  him  to  Jerusalem,  and 
])lacing  him  on  the  battlement  oC  the  temple,  said  to  him. 
If  thou  be  (iod's  Son,  throw  thyself  down  hence;  for  it  is 
written,  "He  will  give  his  angels  charge  concci-ning  thee, 
to  keep  thee;  and  in  their  arms  they  shall  uphold  thee,  Icf' 
10 


146  LUKE.  Ch.  rV. 

thou  dash  thy  foot  against  a  stone."  Jesus  answered,  It  is 
said,  "  Thou  shalt  not  put  the  Lord  thy  God  to  the  proof." 
When  the  devil  had  ended  all  the  temptation,  he  departed 
fi'om  him  for  a  time. 


sectio:n^  iy. 

THE   ENTRANCE    ON   THE   MINISTRT. 

14. — THEN"  Jesus,  by  the  impulse  of  the  Spirit,  re- 
turned to  Galilee,  and  his  renown  spread  throughout  ihe 
whole  country,  and  he  taught  in  their  synagogues  with  uni- 
versal applause. 

16. — Being  come  to  Nazareth,  where  he  had  been  brought 
up,  he  entered  the  synagogue,  as  his  ciistom  was,  on  the 
Sabbath  day,  and  stood  up  to  read.  And  they  put  into  his 
hands  the  book  of  the  Prophet  Isaiah,  and  having  opened 
the  book,  he  found  the  place  where  it  is  written,  "  The  Spirit 
of  the  Lord  is  upon  me,  inasmuch  as  he  has  anointed  me  to 
publish  glad  tidings  to  the  poor,  to  announce  liberty  to  the 
captives,  and  recovery  of  sight  to  the  blind,  to  release  the 
oppressed,  to  proclaim  the  year  of  acceptance  with  the 
Lord."  And  having  closed  the  book,  and  retmuied  it  to  the 
servant,  he  sat  down.  And  the  eyes  of  all  in  the  synagogue 
were  fixed  upon  him.  And  he  began  with  saying  to  them, 
This  very  day,  the  scripture  which  you  have  just  now  heard, 
is  fulfilled.  And  all  extolled  him;  but  being  astonished  at 
the  gracious  words  which  he  uttered,  thev  said,  Is  not  this 
Joseph's  son?  He  said  to  them.  You  will  doubtless  ai)ply 
to  me  this  proverb,  "  Physician,  cure  yourself."  Do  as  gi-eat 
things  here  in  your  own  country,  as  we  hear  you  have  done 
in  Capernaum.  But  in  I'act,  added  he.  No  prophet  was  e^(•r 
well  received  in  his  own  country.  I  tell  you  of  a  trutli, 
there  were  many  widows  in  Israel  in  the  days  of  EUjali, 
when  heaven  was  shut  up  for  three  years  and  a  half,  so  that 
there  was  great  famine  throughout  all  the  land;  yet  to  none 
of  them  was  Elijah  sent,  but  to  a  widow  in  Sarepta,  of  Si- 
donia.  There  were  likewise  many  lepers  in  Israel,  in  the 
chiys  of  Elisha  the  prophet;  and  Naaman  the  Syrian  was 
cleansed,  but  none  of  those.  On  hearing  this,  the  whole 
synagogue  were  enraged,  and  breaking  up,  drove  him  out 
of  the  city,  and  brought  him  to  the  brow  of  the  mountain  on 
which  their  city  was  built,  that  they  might  throw  him  down 
headlong.  But  he,  passing  through  the  midst  of  them,  went 
away. 


Cu.  V.  LUKE.  147 

31. — Then  he  came  to  Capernaum,  a  city  of  Galilee,  and 
taught  them  on  the  Sabbath.  And  they  were  struck  with 
awe  at  his  manner  of  teaching;  for  he  spoke  with  authority. 

33. — Now  there  was  in  the  synagogue  a  man  i)ossesse(l 
by  the  spirit  of  an  unclean  demon,  who  roared  out,  saying, 
Ah!  Jesus  of  Nazai-eth,  what  hast  thou  to  do  with  us?  Art 
thou  come  to  destroy  us?  I  know  who  thou  art-: — the  Holy 
One  of  God.  And  Jesus  rebuked  him,  saying,  Be  silent, 
and  come  out  of  him.  On  this,  the  demon,  having  thrown 
him  into  the  middle  of  the  assembly,  came  out  without 
harming  him.  And  they  were  all  in  amazement,  and  saiil 
one  to  another.  What  does  this  mean,  that  with  authority 
and  power  he  commands  the  unclean  spirits,  and  they  come 
out?  From  that  time,  his  fame  was  published  in  every  cor- 
ner of  the  country. 

38. — When  he  was  gone  out  of  the  synagogue,  he  en- 
tered the  house  of  Simon,  whose  wife's  mother  had  a  violent 
fever,  and  they  entreated  him  on  her  behalf.  Jesus,  stand- 
ing near  her,  rebuked  the  fever,  and  it  left  her,  and  she  in- 
stantly arose,  and  served  them. 

40. — After  sunset,  all  they  who  had  any  sick,  of  what- 
ever kind  of  disease,  brought  them  to  him;  and  he,  laying 
his  hands  on  every  one,  cured  them.  Demons  also  came  out 
of  many,  crying  out.  Thou  art  the  Son  of  God.  But  he  re- 
buked them,  and  would  not  allow  them  to  speak,  because 
they  knew  that  he  was  the  Messiah.  When  it  was  day,  he 
retired  into  a  desert  place;  and  the  nniltitude  sought  him 
out,  and  came  to  him,  and  urged  him  not  to  leave  them;  but 
he  said  to  them,  I  must  publish  the  good  tidings  of  the  Keign 
of  God  in  other  cities  also,  because  lor  this  pui-pose  I  am 
sent.  Accoi-diiigly,  he  made  this  publication  in  the  syna- 
gogues of  Galilee. 

V. — Now  it  happened,  as  he  stood  by  the  lake  Gennes- 
areth,  the  multitude  pressing  upon  him  to  hear  the  word  of 
(xod;  that  seeing  two  barks  aground,  near  the  shore,  the 
(ishermen  having  landed  to  wash  their  nets,  he  went  aboard 
one  of  them,  which  was  Simon's;  and,  desiring  him  to  put 
ofl'  a  little  from  the  land,  sat  down,  and  taught  the  jseople 
out  of  the  bark. 

4. — When  he  had  done  speaking,  he  said  to  Simon, 
Launch  out  into  deep  water,  and  let  do^vn  your  nets  lor  a 
draught.  Simon  answered.  Master,  we  have  toiled  all  night, 
and  have  caught  nutliing;  nevertheless,  at  yoiu'  word,  I  will 
let  down  the  net.  Having  done  this,  they  inclosed  such  a 
multitude  of  fishes,  that  tlie  net  bog-an  to  ])reak.  And  they 
beckoned   to  their  companions,  in  the  other  bark,  to  come 


148  LUKE.  Ch.  V, 

and  help  them.  And  they  came,  and  loaded  both  theii'  barks, 
so  that  they  wei"e  near  siiikiug-.  When  Simon  Peter  saw 
tliis,  he  threw  himself  at  Jesus'  knees,  saying-.  Depart  li-om 
ine.  Lord,  foi'  I  am  a  sinful  man.  For  the  draught  of  fishes 
which  they  had  taken,  had  filled  him  and  all  his  companions 
with  terror,  particularly  James  and  John,  sons  of  Zebedee, 
who  were  Simon's  partners.  And  Jesus  said  to  Simon, 
Fear  not,  henceforth  you  shall  catch  men.  And  having 
brought  their  barks  to  land,  they  forsook  all,  and  followed 
him. 

12. — When  he  was  in  one  of  the  neighboring  cities,  a 
man  covered  with  leprosy,  happening  to  see  him,  threw  him- 
self on  his  face,  and  besought  him,  saying.  Master,  if  you 
will,  you  can  cleanse  me.  Jesus  stretching  out  his  hand, 
and  touching  him,  said,  I  will;  be  you  cleansed.  That  in- 
stant his  leprosy  departed  from  him.  And  he  commanded 
him  to  tell  no  person.  But  go,  said  he,  show  yourself  to  the 
priest,  and  present  the  offering  apjiointed  by  Moses,  for  no- 
tifying to  the  people  that  you  are  cleansed.  Yet  so  much 
the  more  was  Jesus  every  whei'e  talked  of,  that  vast  multi- 
tudes flocked  to  hear  him,  and  to  be  cured  by  him  of  their 
maladies.    And  he  withdrew  into  solitary  places,  and  prayed. 

17. — One  day,  as  he  was  teaching,  and  Pharisees,  and 
doctors  of  law,  who  had  come  from  Jeriisalem,  and  from 
every  town  of  Gralilee  and  Judea,  were  sitting  by,  the  power 
of  the  Lord  was  exerted  in  the  cure  of  the  sick.  And,  be- 
hold, some  men  carrying  on  a  bed  a  man  afflicted  with  a 
palsy,  endeavored  to  bring  him  in,  and  place  him  before 
Jesus ;  but  finding  it  impracticable,  by  reason  of  the  crowd, 
they  got  upon  the  roof,  and  let  him  down  through  the  tiling, 
with  the  little  bed,  in  the  midst  before  him.  Jesus  perceiv- 
ing their  faith,  said,  Man,  your  sins  are  forgiven  you.  On 
which  the  Scribes  and  the  Pharisees  reasoned  thus.  Who  is 
this  that  speaks  blasphemies?  Can  any  one  forgive  sins  ex- 
cept God?  Jesus  knowing  their  thoughts,  addressed  himself 
to  them,  and  said.  What  are  you  reasoning  in  your  hearts? 
Which  is  easier,  to  say.  Your  sins  are  forgiven  you;  or  to 
say.  Arise,  and  walk?  But  that  you  may  know  that  the 
Son  of  Man  has  power  on  earth  to  forgive  sins.  Arise,  (said 
he  to  the  palsied  man,)  take  up  your  bed,  and  return  to  your 
house.  That  instant  he  rose  in  their  presence,  took  up  his 
bed,  and  returned  home,  glorifying  God.  Seeing  this,  they 
were  all  struck  with  amazement  and  reverence,  and  glori- 
fied God,  saying.  We  have  seen  wonderful  things  to-day. 

27. — Alter  this,  he  went  out,  and  observing  a  publican, 
aamed  Levi,  sitting  at  the  toU-offlce,  said  to  him.  Follow 


Cii.  VI.  LUKE.  149 

me.  And  he  arose,  left  all,  and  followed  him.  And  Levi 
made  him  a  great  entertainment  in  his  own  house,  where 
there  was  a  great  company  of  publicans  and  othei's,  at  table 
with  them.  But  the  Scribes  and  the  Pharisees  of  the  place 
murmured,  saying  to  his  disciples.  Why  do  you  eat  and  di-ink 
with  publicans  and  sinners?  Jesus  answering,  said  to  them, 
It  is  not  the  healthy,  but  the  sick,  who  need  a  i)liysician. 
I  am  come  to  call,  not  the  righteous,  but  sinners,  to  reform- 
ation. 

33. — Then  they  asked  him.  How  is  it  that  the  disciple^ 
of  John,  and  likewise  those  of  the  Pharisees,  frequently 
fast  and  pray,  but  yours  eat  and  di-ink?  He  answered. 
Would  you  have  the  bridemen  fast,  while  the  bridegroom  is 
with  them?  But  the  days  will  come,  when  the  bridegroom 
shall  be  taken  li'om  them :  in  those  days  they  will  fast.  He 
added  this  similitude,  ^o  person  mends  an  old  mantle  with 
new  cloth;  otherwise  the  new  will  rend  the  old;  besides,  the 
old  and  new  will  never  suit  each  utber.  ]N^o  person  puts  new 
wine  into  old  leather  buttles;  otherwise,  the  new  wine  will 
burst  the  bottles,  and  thus  the  wine  will  be  spilled,  and  the 
bottles  rendered  useless.  But  if  new  wine  be  put  into  new 
bottles,  both  will  be  preserved.  Besides,  a  man,  alter  drink- 
ing old  wine,  calls  not  immediately  for  new;  for  he  says, 
The  old  is  milder. 

VI. — On  the  Sabbath  called  second  prime,  as  Jesus  was 
passing  through  the  cornfields,  his  disciples  plucked  the  ears 
of  corn,  and  rubbed  them  in  their  hands  and  eat  them.  And 
some  Pharisees  said  to  them.  Why  do  you  that  which  it  is 
not  lawlul  to  do  on  the  Sabbath?  Jesus  replying,  said  to 
them,  Did  you  never  read  what  David  and  his  attendants 
did,  when  they  were  hungry;  how  he  entered  the  mansion 
of  God,  and  took  and  eat  the  loaves  of  the  presence,  and 
gave  also  of  this  bi'ead  to  his  attendants;  though  it  can  not 
be  lawfully  eat  by  any  but  the  priests?  He  added.  The  Son 
of  Man  is  master  even  of  the  Sabbath. 

(). — It  happened  also  on  another  Sabl)ath,  that  he  went 
into  the  synagogue  and  taught;  and  a  man  was  there  whose 
right  hand  was  blasted.  Now  the  Scribes  and  the  Pharisees 
watched,  to  see  whether  he  would  heal  on  the  Sabbath,  that 
they  might  find  matter  lor  accusing  him.  But  he,  knowing 
their  thoughts,  said  to  the  man,  whose  hand  was  blasted, 
Arise,  and  stand  in  the  middle.  And  he  arose  and  stood. 
Then  Jesus  said  to  them,  I  would  ask  y<ni,  What  is  it  law- 
lul to  do  on  the  Sabl)alh?  Good  or  ill?  "^JV)  save,  or  to  de- 
stroy? And,  looking  around  on  them  all,  he  said  to  the 
man,  stretch  out  youi-  hand;  and  in  doing  this,  his  hand  was 


150  LUKE.  Ch.  VI. 

rendei-ed  sound  like  the  other.  But  they  were  filled  with 
madness,  and  consulted  together,  what  they  should  do  to 
Jesus. 


SECTION^   V. 

THE   NOMINATION    OF   APOSTLES. 

12. — IN  those  days,  Jesus  retired  to  a  mountain  to  pray, 
and  spent  the  whole  night  in  an  oratory.  When  it  ms  as  day, 
he  called  to  him  his  disciples;  and  of  them  he  chose  twelve, 
whom  he  named  Apostles.  Simon,  whom  he  also  named 
Peter,  and  Andrew,  his  brother,  James,  and  John,  Philip, 
and  Bartholomew,  Matthew,  and  Thomas,  James,  son  of  Al- 
pheus,  and  Simon  called  the  Zealous,  Judas,  &ro^/ier  of  James, 
and  Judas  Iscariot,  who  proved  a  traitor. 

17. — Afterward,  Jesus,  coming  down  with  them,  stoppeil 
in  a  plain,  where  a  company  of  his  disciples,  with  a  vast 
multitude  from  all  parts  of  Judea,  Jerusalem,  and  the  mari- 
time country  of  Tyre  and  Sidon,  were  come  to  hear  him,  and 
to  be  healed  of  their  diseases.  Those  also  who  were  infestetl 
with  unclean  spirits,  came,  and  were  cured.  And  every  one 
strove  to  touch  him,  because  a  virtue  came  from  him,  which 
healed  them  all. 

20. — Then  fixing  his  eyes  on  his  disciples,  he  said,  Happy 
you  poor,  for  the  kingdom  of  God  is  yours!  Happy  you  that 
hunger  now,  foi-  you  shall  be  satisfied!  Happy  you  that 
weep  now,  for  you  shall  laugh!  Happy  shall  you  be  when 
men  shall  hate  you,  and  separate  you  fro7n  their  society ; 
yes,  reproach  and  defame  you,  on  account  of  the  Son  of  Man ! 
Rejoice  on  that  day,  and  triumph,  knowing  that  your  rewai-d 
in  heaven  is  gi'eat!  for  thus  did  their  fathers  treat  the  ])roph- 
ets.  But  ahis,  for  you  rich;  for  you  have  received  your 
comforts!  Alas,  for  you  that  are  full;  for  you  shall  hunger! 
Alas,  for  you  who  laugh  now;  for  you  shall  mourn  and  weep! 
Alas,  when  all  men  shall  speak  well  of  you;  for  so  did  their 
fathers  of  the  false  projihets. 

27. — But  I  charge  you,  my  hearers,  love  your  enemies, 
do  good  to  them  who  hate  you,  bless  them  who  curse  you, 
pray  lor  them  Avho  traduce  you.  To  him  who  smites  you 
on  one  cheek,  ])reseiit  the  other;  and  from  him  who  takes 
your  mantle,  withhold  not  your  coat.  Give  to  every  one 
who  asks  you;  and  from  him  who  takes  away  your  goods, 
do  not  demand  them  back.  And  as  you  would  that  nu'ii 
should  do  to  you,  do  you  likewise  to  them.     For  if  you  love 


Cii.  yiT.  LUKE.  151 

tliose  who  love  yoii,  wliat  thanks  are  you  entitled  to,  since 
even  sinners  love  those  who  love  them?  And  if  you  do 
f>-ood  to  those  who  do  good  to  yon,  what  thanks  arc  yon  en- 
titled to,  since  even  sinners  do  the  same?  And  if  yoxi  lend 
to  those  fi"om  whom  yon  hope  to  receive,  what  thanks  are 
yon  entitled  to,  since  even  sinners  lend  to  sinners,  that  they 
may  receive  as  much  in  return!  But  love  your  enemies,  do 
good  and  lend,  nowise  despaij-ing;  and  your  reward  shall  be 
great;  and  you  shall  be  sons  of  the  Most  High;  for  he  is 
kind  to  the  ungrateful  and  malignant.  Be  therefore  mer- 
ciful, as  your  Father  is  merciiul. 

37. — Judge  not,  and  you  shall  not  be  judged;  condemn 
not,  and  you  shall  not  be  condemned;  release,  and  you  shall 
be  released;  give,  and  you  shall  get:  good  measure,  pressed 
and  shaken,  and  heaped,  shall  be  poured  into  your  lap;  for, 
the  very  measm-e  you  give  to  others  you  yourselves  shall 
I'eceive. 

39. — He  also  used  this  comparison:  Can  the  blind  guide 
the  blind?  "Will  not  both  fall  into  a  ditch?  The  disciple  is 
not  above  his  teacher;  bui  every  finished  disciple  shall  be 
as  his  teacher.  And  why  do  you  observe  the  mote  in  your 
brother's  eye;  but  perceive  not  the  splinter  in  your  own  eye? 
Or  how  can  you  say  to  your  brother.  Brother,  let  me  take 
out  the  mote  which  is  in  your  eye,  not  considering  that  there 
is  a  splinter  in  your  own  eye?  Hypocrite,  first  take  the 
splinter  out  of  your  own  eye:  then  you  will  see  to  take  out 
the  mote  which  is  in  your  brother's  eye.  That  is  not  a  good 
tree  which  yields  bad  fruit;  nor  is  that  a  bad  tree  which 
yields  good  Iruit.  For  every  tree  is  known  by  its  own  fruit. 
Figs  arc  not  gathered  off  thorns;  nor  grapes  off  a  bramble- 
bush.  The  good  man,  out  of  the  good  treasiu'c  of  his  heart, 
Ijrings  that  which  is  good:  the  bad  man,  out  of  the  bad  trea- 
sure of  his  heart,  brings  that  which  is  bad;  for  it  is  out  of 
the  fullness  of  the  heart  that  the  mouth  speaks. 

46. — But  why  do  you,  in  addressing  me,  cry,  Master, 
Master,  and  obey  not  my  conmiands!  AVhoever  comes  to 
me  and  hears  my  precepts,  and  practices  them,  I  will  show 
you  whom  be  resembles:  he  resembles  a  man  Avho  built  a 
house,  and  digging  deep,  laid  the  foundation  upon  the  rock: 
and  when  an  inundation  came,  the  torrent  broke  upon  that 
house,  bnt  c-ould  not  shake  it;  for  it  was  founded  upon  the 
rock.  But  he  who  hears,  and  does  not  practice,  I'escmbles 
a  man,  who,  without  laying  a  foundation,  built  a  house  upon 
the  earth:  which,  when  the  toncnl  lirokc  against  it,  fell,  and 
became  a  great  pile  of  ruins. 

VII. — When  he  had  fiin^luil  his  <liscourse  in  the  audi- 


152  LUKE.  Cii.  VII. 

ence  of  the  people,  he  entered  Capernaum.  Antl  a  centuri- 
on's servant,  who  was  dear  to  his  master,  was  sick,  and  in 
danger  of  dying.  And  the  centurion,  having  heard  con- 
cerning Jesus,  sent  to  him  Jewish  elders,  to  entreat  him  to 
come  and  save  his  servant.  When  they  came  to  Jesus,  they 
earnestly  besought  him,  saying,  He  is  worthy  of  this  favor; 
for  he  loves  our  nation;  and  it  was  he  who  built  our  syna- 
gogue. Then  Jesus  went  with  them;  and  when  he  was  not 
tar  from  the  house,  the  centurion  sent  friends  to  him,  to  say, 
Master,  trouble  not  yourself;  for  I  have  not  deserved  that 
you  should  come  under  my  roof;  wherefore  neither  thought 
[  myself  fit  to  come  into  your  presence :  say  but  the  word, 
and  my  servant  will  be  healed.  For  even  I,  who  am  under 
the  authority  of  others,  having  soldiers  under  me,  say  to 
one.  Go,  and  he  goes;  to  another.  Come,  and  he  comes;  and 
to  my  servant,  Do  this,  and  he  does  it.  Jesus,  hearing  these 
things,  admired  him,  and  turning,  said  to  the  multitude 
which  followed,  I  assure  yoi;,  I  have  not  found  so  great  faith 
even  in  Israel.  And  they  who  had  been  sent,  having  re- 
turned to  the  house,  found  the  servant  well,  who  had  been 
sick.     • 

11, — The  day  following,  he  went  into  a  city  called  IS^ain, 
accompanied  by  his  disciples,  and  a  great  crowd.  As  he  ap- 
proached the  gate  of  the  city,  the  people  were  carrying  out 
a  dead  man,  the  only  son  of  his  mother,  who  was  a  widow; 
and  many  of  the  citizens  were  with  her.  When  the  Lord 
saw  her,  he  had  pity  upon  her,  and  said  to  her.  Weep  not. 
Then  he  advanced  and  touched  the  bier,  (the  bearers  stop- 
ping,) and  said.  Young  man,  arise,  I  command  you.  Then 
he  who  had  been  dead,  sat  up,  and  began  to  speak,  and  he 
delivered  him  to  his  mother.  And  all  present  were  struck 
with  awe,  and  glorified  Grod,  saying,  A  great  prophet  has 
arisen  among  us;  and,  God  has  visited  his  people.  And 
this  report,  concerning  him,  spread  throughout  Judea,  and 
all  the  neighboriug  country. 

18. — I^ow  John's  disciples  had  informed  him  of  all  these 
things,  and  he  called  two  of  them,  whom  he  sent  to  Jesus, 
to  ask  him,  Are  you  He  who  comes,  or  must  we  expect  an- 
other? Being  come  to  him,  they  said,  John  the  Immerser 
has  sent  us  to  ask  you.  Are  you  He  who  comes,  or  must  we 
ex[ject  another?  At  that  very  time  Jesus  was  delivering 
many  from  diseases  and  maladies,  and  evil  spirits,  and  giv- 
ing sight  to  many,  who  wei-e  blind.  And  he  returned  this 
answer,  Go,  and  i-eport  to  John  wliat  you  liave  seen  and 
heard:  the  blind  are  made  to  see,  the  lame  to  walk,  the  deaf 
to  hear;  the  leprous  are  cleansed,  the  dead  are  raised,  glad 


Ch.  VIT.  LUKE.  153 

tidings  is  brought  to  the  poor.  And  happy  is  he  to  whom  I 
shall  not  prove  a  stumbling  block. 

24. — When  John's  messengers  were  departed,  Jesus  said 
to  the  multitude,  concerning  John,  What  did  jon  go  out 
into  the  wilderness  to  behold?  A  reed  shaken  by  the  wind? 
But  what  did  you  go  out  to  see?  A  man  efleminately 
dressed?  It  is  in  royal  palaces  that  they  who  wear  splendid 
apparel,  and  live  in  luxury,  are  found.  What  then  did  you 
go  to  see?  a  prophet?  Yes,  I  tell  you,  and  something  supe- 
rior to  a  prophet.  For  this  is  he,  concerning  whom  it  is 
wi'itten,  "  Behold,  I  send  my  messenger  before  you,  who 
shall  prepare  your  way."  For  I  declare  to  you,  among  those 
who  are  born  of  women,  there  is  not  a  greater  prophet  than 
John  the  Immerser;  yet,  the  least  in  the  Reign  of  God  is 
greater  than  he.  All  the  people,  even  the  publicans,  who 
heard  John,  have,  by  receiving  immersion  from  him,  hon- 
ored God;  whereas,  the  Pharisees  and  the  lawyers,  in  not 
being  immersed  by  him,  have  rejected  the  counsel  of  God 
with  legard  to  themselves. 

31. — To  what  shall  I  comjjare  the  men  of  this  genera- 
tion? AVhom  are  they  like?  They  are  like  children  in  the 
market  place,  of  whom  their  companions  complain,  and  say. 
We  have  played  to  you  upon  the  pipe,  but  you  have  not 
danced;  we  have  sung  mournful  songs  to  you,  but  you  have 
not  wept.  For  John  the  Immerser  is  come,  abstaining  ii-om 
bread  and  wine;  and  you  say.  He  has  a  demon.  The  Son 
of  Man  is  come,  using  both;  and  you  say.  He  is  a  lover  of 
banquets  and  wine,  an  associate  of  publicans  and  sinners. 
But  wisdom  is  justijBed  by  all  her  childi'en. 

SECTION   VI. 

SIGNAL   MIRACLES   AND    INSTRC  OTIONS. 

36.- -NOW  one  of  the  Pharisees  asked  Jesus  to  eat  will) 
him:  and  he  went  into  the  I'liarisee's  house,  and  placed  him- 
self at  table.  And,  behold,  a  woman  of  the  city  who  was 
a  sinner,  knowing  that  he  eat  at  the  house  of  the  Pharisee, 
brought  an  alabaster  box  of  balsam,  and  standing  l)ehind  at 
his  feet  vveei)ing,  bathed  them  with  tears,  and  wiped  them 
with  the  hairs  of  hei-  head,  and  kissed  his  feet,  aiul  anointed 
I  hem  with  the  balsam.  'I'hi'  Pharisee,  who  had  invited  him, 
observing  this,  said  within  himself,  If  this  man  were  a 
prophet,  he  would  have  known  who  this  woman  is  that 
loaches  him,   and  of  what  character;    lor  she   is   a   sinner. 


154  LUKE.  Ch.  VIII. 

Then  Jesus  said  to  him,  Simon,  I  have  something  to  say  to 
you.  He  answered,  Say  it,  Rabbi.  A  certain  creditor  had 
two  debtors;  one  owed  five  hundred  denarii,  the  other  fitly. 
But  not  having-  the  means  to  pay,  he  freely  forgave  them 
both.  Say,  then,  which  of  them  will  love  him  most?  Simon 
answered,  I  suppose  he  to  whom  he  forgave  most.  Jesus 
replied,  You  have  judged  right.  Then  turning  to  the  woman, 
he  said  to  Simon,  Do  you  see  this  woman?  When  I  came 
into  your  house,  you  gave  me  no  water  for  my  feet;  but  she 
has  washed  my  feet  with  tears,  and  wiped  them  with  her 
hair.  You  gave  me  no  kiss;  but  she,  since  she  entered,  has 
not  ceased  kissing  my  feet.  You  did  not  anoint  my  head 
with  oil ;  but  she  has  anointed  my  feet  with  balsam.  Where- 
fore, I  tell  you,  her  sins,  which  are  many,  are  forgiven; 
therefore,  her  love  is  great.  But  he  to  whom  little  is  for- 
given, has  little  love.  Then  he  said  to  her,  Your  sins 
are  forgiven.  Those,  who  were  at  table  with  him,  said 
within  themselves,  "Who  is  this,  that  even  forgives  sins? 
But  he  said  to  the  woman.  Your  faith  has  saved  you,  go  in 
peace. 

yill. — Afterward  he  traveled  through  cities  and  vil- 
lages, proclaiming  the  joyful  tidings  of  the  Reign  of  God, 
being  attended  by  the  twelve,  and  by  certain  women,  who 
had  been  delivered  from  evil  spirits  and  distempers;  Mary, 
called  Magdalene,  out  of  whom  went  seven  demons;  Joan- 
na, wife  of  Chuza,  Herod's  steward;  Susanna,  and  several 
others,  who  assisted  him  with  their  property. 

4. — JS'ow,  when  a  great  multitude  was  assembled,  and  the 
people  were  flocking  to  him,  out  of  the  cities,  he  spoke  by  a 
parable.  The  sower  went  out  to  sow  his  grain :  and  in  sow- 
ing, part  fell  by  the  way-side,  and  was  crushed  under  foot, 
or  picked  up  by  the  birds;  part  fell  upon  a  rock,  and  when 
it  was  sprung  up,  withered  away  for  want  of  moisture;  part 
also  iell  among  thorns,  and  the  thorns  grew  up  and  choked 
it;  and  part  fell  into  good  soil,  and  sprung  up,  and  yielded 
increase,  a  hundred  fold.  Having  said  this,  he  cried.  Who- 
soever has  ears  to  hear,  let  him  hear. 

9. — And  his  disciples  asked  him,  saying,  What  does  this 
parable  mean?  He  answered,  It  is  your  privilege  to  know 
the  secrets  of  the  Reign  of  God,  which,  to  others,  are 
couched  in  pai'ables;  that,  though  they  look,  they  may  not 
perceive ;  though  they  hear,  they  may  not  understand. 

11. — ]S^ow,  this  is  the  meaning  of  the  parable.  The  seed 
is  the  word  of  God.  By  the  way-side  are  meant  those  hear- 
ers out  of  whose  hearts  the  devil  coming,  takes  away  the 
word,  lost  they  should  believe,  and  l)e  saved.     By  the  rock 


Ch.  Vin.  LUKE.  155 

are  meant  those,  who,  Avhcii  they  heai-,  receive  the  woi-d  with 
joy;  yet  not  having  it  rooted  in  them,  are  but  temporary  be- 
lievers; for  in  the  time  of  trial  they  fall  off.  By  ihe  ground 
incumbered  with  thorns,  are  meant  those  hearers  who  are 
entangled  in  the  business,  and  pui'suits,  and  pleasures  of 
life;  which  stifle  the  word,  so  that  it  brings  no  fi'uit  to  ma- 
turity. But  by  the  good  soil  are  meant  those,  who,  having 
heard  the  word,  retain  it  in  a  good  and  honest  heart,  and 
[jcrsevere  in  bringing  forth  fruit. 

16. — A  lamp  is  never  lighted  to  be  covered  with  a  vessel, 
or  put  nndei"  a  bed;  but  to  be  set  on  a  stand,  that  they  who 
enter  may  see  the  light.  For  there  is  no  secret  which  shall 
not  be  discovered;  noi-  anything  concealed  which  shall  not 
be  known,  and  become  public.  Take  heed,  therefore,  how 
you  hear;  for  to  him  Avho  has,  more  shall  be  given;  but  from 
him  who  has  not,  shall  be  taken  even  that  which  he  seems  to 
have. 

19. — Then  his  mother  and  brothers  came  to  speak  with 
him ;  but  could  not  get  near  him  for  the  crowd.  And  it  was 
told  him  by  some  j^ersons,  Your  mother  and  your  brothers 
are  without,  desiring  to  see  you.  But  he,  answering,  said  to 
them,  My  mother  and  my  brothers  are  those  who  hear  the 
word  of  God,  and  obey. 

22. — One  day,  Jesus  having  gone  into  a  bark  with  his 
disciples,  said  to  them,  Let  us  cross  the  lake.  Accoi'dingly 
they  set  sail.  But  while  they  sailed,  he  fell  asleep;  and  there 
l)lew  such  a  storm  upon  the  lake,  as  filled  the  bark  toitli  boa- 
ter, and  endangered  Iheir  lives.  And  they  came  to  him,  and 
awakened  him,  saying.  Master,  Master,  we  perish!  Then  he 
arose  and  rebuked  the  wind,  and  the  raging  of  the  water: 
and  they  ceased,  and  there  was  a  calm.  And  Jesus  said  to 
them.  Where  is  your  faith?  But  they  said  one  to  another, 
with  fear  and  admiration,  Who  is  this  that  commands  even 
the  winds  and  the  water,  and  they  obey  him?  And  they  ar- 
rived at  the  country  of  the  Gadarenes,  which  is  opposite  to 
Galilee. 

27. — Being  come  ashore,  a  man  of  the  city  met  him,  who 
had  been  long  possessed  by  demons;  and  who  wore  no  clothes, 
and  had  no  habitation  but  the  sepulchers.  When  he  saw 
Jesus,  he  I'oared  out,  and  threw  himself  at  his  feet,  crying. 
What  have  you  to  do  with  me,  Jesus,  Son  of  the  Most  High 
God?  I  beseech  yon,  do  not  torment  me.  (F(.r  he  had  or- 
dered the  unclean  spiiit  to  come  out  of  the  man;  (or  it  had 
frequently  seized  him,  so  that  wluni  he  was  chained  and  fet- 
tered, he  broke  his  Ijonds,  and  was  ihiven  by  tlie  fiend  into 
the  desert.)     Then  Jesus  aske<l  him,  saying,  What  is  your 


156  LUKE.  Ch.  Vin. 

name?  He  answered,  Legion;  because  many  demons  had 
entered  into  him.  And  they  entreated  him,  that  he  would 
not  command  them  to  go  into  the  deep;  but,  as  there  was  a 
numerous  herd  of  swine  feeding  on  the  mountain,  that  he 
would  permit  them  to  enter  into  the  swine.  And  he  per- 
mitted them.  Then  the  demons  having  quitted  the  man,  en- 
tered into  the  swine;  and  the  beid  rushed  down  a  precipice 
into  the  lake,  and  were  drowned .  The  herdsmen,  seeing  this, 
fled,  and  spread  the  news  through  the  city  and  villages.  And 
the  inhabitants  flocked  out  to  see  what  had  happened.  Be- 
ing come  to  Jesus,  and  finding  the  man  of  whom  the  demons 
were  dispossessed,  sitting  at  the  feet  of  Jesus,  clothed,  and  in 
his  right  mind,  they  were  utraid.  But  having  been  informed 
by  the  spectators,  in  what  manner  the  demoniac  had  been 
delivered,  all  the  people  of  the  eountiy  of  the  Gadarenes, 
entreated  him  to  leave  them;  for  ihey  Avere  struck  with  ter- 
ror. Accordingly,  he  re-entered  the  bark,  and  retm*ned. 
]^ow,  the  man  out  of  whom  the  demons  were  gone,  entreated 
his  permission  to  attend  him.  But  Jesus  dismissed  him,  say- 
ing, Return  home,  and  relate  what  great  things  God  has 
done  for  you.  Then  he  departed,  and  published  through  all 
the  city,  what  great  things  Jesus  had  done  tor  him.  Jesus, 
at  his  return,  was  welcomed  by  the  crowd,  who  were  all 
waiting  for  him. 

41. — Meantime,  a  man  named  Jairus,  came,  a  ruler  of  the 
synagogue,  who,  throwing  himself  at  the  feet  of  Jesus,  be- 
sought him  to  come  into  his  house;  for  he  had  an  only 
daughter,  about  twelve  years  old,  who  was  dying. 

43. — As  Jesus  went  along,  the  people  crowded  him;  and 
a  woman,  who  had  been  twelve  years  aiflicted  with  an  issue 
of  blood,  and  had  consumed  all  her  living  upon  physicians, 
none  of  whom  could  cure  her,  coming  behind,  touched  the 
tuft  of  his  mantle ;  upon  which  her  issue  was  stopped.  Then 
Jesus  said.  Who  touched  me?  When  every  body  denied  it; 
Peter,  and  those  with  him,  answered,  Master,  the  multitude 
throng  and  press  you,  and  do  you  say,  Who  touched  me? 
Jesus  replied.  Some  person  has  touched  me;  for  I  am  sensi- 
ble that  my  i)ower  was  just  now  exerted.  Then  the  woman, 
perceiving  that  she  was  discovered,  came  trembling,  and 
having  thrown  herself  prostrate,  declared  to  him,  before  all 
the  people,  why  she  had  touched  him,  and  how  she  had  been 
immediately  healed:  and  he  said  to  her.  Daughter,  take 
<iourage,  your  laith  has  cured  you,  go  in  peace. 

49. — While  he;  was  yet  speaking,  one  came  from  the  house 
of  the  director  of  the  synagogue,  who  said,  your  daughter 
is  dead;  trouble  not  the  Teacher.     Jesus,  hearing  this,  said 


Ch.  IX.  LUKE.  157 

to  Jairiis,  Fear  not;  only  believe,  and  she  shall  be  well.  Be- 
ing come  to  the  house,  he  allowed  no  person  to  enter  with 
liini,  except  Peter,  and  John,  and  James,  and  the  maid's 
lilt  her  and  mother.  And  all  wept,  and  lamented  her.  But 
he  said.  Weep  not;  she  is  not  dead,  Imt  asleep.  And  they 
derided  him,  knowing  that  she  was  dead.  But  he,  having- 
made  them  all  retire,  took  her  by  the  hand,  and  called,  say- 
ing. Maiden,  arise.  And  her  spirit  returned,  and  she  arose 
immediately,  and  he  commanded  to  give  her  food.  And  her 
j)arents  were  astonished,  but  he  charged  them  not  to  men- 
tion to  any  person  what  had  happened. 

IX. — Jesus,  having  convened  the  twelve,  gave  them 
power  and  authority  over  all  the  demons,  and  to  cure  dis- 
eases; and  sent  them  to  proclaim  the  Reign  of  God,  and  to 
ileal  the  sick.  And  he  said  to  them.  Provide  nothing  for 
your  journey;  nor  staves,  nor  bag,  nor  bread,  nor  silver,  noi' 
two  coats  apiece:  and  continue  in  whatever  house  you  are 
received  into,  till  you  leave  the  place.  And  wheresoever 
they  will  not  receive  you,  shake  even  the  dust  ofl'your  feet, 
as  a  protestation  against  them.  They  accordingly  departed, 
and  traveled  through  the  villages,  jmblishing  the  good  tid- 
ings, and  perl'onning  cures  everywhere. 

7. — Xow,  Herod,  the  tetrarch,  having  heard  of  all  that 
Jesus  had  done,  was  peri)lexed;  because  some  said,  John  is 
risen  fi"om  the  dead;  some,  Elijah  has  appeared;  and  others, 
One  of  the  ancient  prophets  is  risen  again.  And  Herod 
said,  John  I  beheaded;  but  who  is  this,  of  whom  I  hear  such 
things?     And  he  was  desirous  to  see  him. 

10. — Kow,  the  Apostles  having  returned,  reported  to 
-lesus  all  that  they  had  done:  and  he,  taking  them  with  him, 
retired  privately  to  a  desert  belonging  to  the  city  of  Beth- 
saida.  But  the  multitude,  having  known  it,  Ibllowed  him; 
and  he,  receiving  them,  spoke  to  them  concerning  the  Reign 
of  God;  and  he  healed  those  who  had  iieed  of  healing. 

12. — When  the  tlay  began  to  decline,  the  twelve,  accost- 
ing him,  said.  Dismiss  the  peoi)le,  that  they  may  go  to  the 
nearest  towns  and  villages,  and  provide  themselves  lodging 
and  food;  for  we  are  here  in  a  desert.  He  answered,  Sup- 
ply them  yourselves  with  food.  They  replied.  We  have  only 
iive  loaves  and  two  fishes;  unless  we  go  and  buy  victuals 
for  all  this  people.  For  they  were  about  five  thousand  men. 
Then  lie  said  to  his  disciples.  Make  them  recline  in  parties; 
filty  ill  a  jiarty.  And  they  did  so,  making  them  all  recline. 
Then  he  took  the  five  loaves  and  the  two  fishes;  and  look- 
ing up  to  heaven,  he  blessed  and  broke  them,  and  gave  them 
to  his  disciples,  to  set  before  the  multitude.     And  they  all 


158  LUKE.  Ch.  I5L 

did  eat,  and  were  satisfied;  and  took  up  twelve  baskets  full 
of  fragments. 


SECTION  VII. 


THE   TEAifSFIGURATION. 

18. — APTEEWAKD,  Jesus  having  withdrawn  fi-om  the 
multitude  to  pray,  apart  with  his  disciples,  asked  them,  say- 
ing. Who  do  people  say  that  I  am?  They  answered,  John 
the  Immerser;  others  say,  Elijah;  and  others,  that  one  of 
the  ancient  prophets  is  risen  again.  He  said  to  them.  But 
who  do  you  say  that  I  am?  Peter  answered.  The  Messiah 
of  God.  Then,  having  strictly  charged  them,  he  prohibited 
them  from  telling  this  to  any  person;  adding.  The  Son  of 
Man  must  suffer  many  things,  and  be  rejected  by  the  elders, 
and  chief  priests,  and  scribes,  and  be  killed,  and  rise  again 
the  third  day. 

23. — Moreover,  he  said  to  all  the  people.  If  any  man  will 
come  under  my  guidance,  let  him  renoxince  himself,  and  take 
his  cross  daily,  and  follow  me.  For  whosoever  would  save 
his  life,  shall  lose  it;  and  whosoever  will  lose  his  life  for  my 
sake,  shall  save  it.  What  will  it  profit  a  man  to  gain  the 
whole  world,  with  the  forfeit  or  ruin  of  himself?  For  who- 
soever shall  be  ashamed  of  me,  and  of  my  words,  of  him 
will  the  Son  of  Man  be  ashamed,  when  he  shall  come  in  his 
own  glory,  and  in  that  of  the  Father,  and  of  the  holy  an- 
gels. I  assure  you,  that  there  are  some  standing  here,  who 
shall  not  taste  death  till  they  see  the  Reign  of  God. 

28. — About  eight  days  after  this  discourse,  he  took  with 
him  Peter,  and  John,  and  James,  and  went  up  on  a  mount- 
ain to  pray.  While  he  prayed,  the  appearance  of  his  coun- 
tenance was  changed,  and  his  raiment  contracted  a  dazzling 
whiteness.  And,  behold,  two  men  of  a  glorious  aspect, 
Moses  and  Elijah,  conversed  with  him,  and  spoke  of  the  de- 
parture which  he  was  to  accomplish  at  Jerusalem.  ]^ow, 
Peter,  and  those  that  were  with  him,  were  overpowered  with 
sleep;  but  when  they  awoke,  they  saw  his  glory,  and  the 
two  men  who  stood  with  him.  As  these  were  removing  from 
Jesus,  Peter  said  to  him,  not  knowing  what  he  said.  Master, 
it  is  good  for  us  to  stay  here:  let  us,  then,  make  three 
booths,  one  for  you,  one  for  Moses,  and  one  for  Elijnh. 
While  he  was  speaking,  a  cloud  came  and  covered  them,  and 
the  disciples  feai-ed,  when  they  entered  the  cloud.  From 
^he  cloud  a  voice  came,  which  said,  This  is  my  Sou,  the  be- 


(^H.  IX.  LUKE.  169 

lv")ved:  hear  him.  While  the  voice  was  uttered,  Jesus  was 
ibund  alone.  And  this  they  kept  secret,  telling  no  person, 
in  those  days,  anything  ol"  what  they  had  seen. 

37. — The  next  day,  Avhen  they  were  come  down  li'om  the 
mountain,  a  great  multitude  met  him.  And  one  of  the  crowd 
cried  out,  saying,  Rabhi,  I  beseech  you,  take  pity  on  my 
son;  for  he  is  my  only  child.  And  lo!  a  spirit  seizes  him, 
making  him  instantly  cry  out,  and  fall  into  convulsions,  so 
that  he  foams;  and  after  he  is  much  bruised,  hardly  leaves 
him.  And  I  besought  your  disciples  to  expel  the  demon; 
but  they  yare  not  able.  Then,  Jesus  answering,  said,  O  in- 
credulous iUid  perverse  generation!  how  long  shall  I  be  with 
you,  and  suiter  you?  Bring  your  son  hither.  And  as  he 
was  coming,  the  demon  dashed  him  down  in  convulsions. 
And  Jesus  rebuked  the  unclean  spirit,  and  having  cured  the 
child,  delivered  him  to  his  father.  And  they  were  all  amazed 
at  the  great  power  of  God. 

•44. — While  all  were  admiring  everything  which  Jesus 
did,  he  said  to  his  disciples,  Mark  diligently  these  words,  the 
Son  of  Man  is  to  be  delivered  into  the  hands  of  men.  But 
they  understood  not  this  language;  it  was  vailed  to  them, 
that  they  might  not  apprehend  it;  and  they  were  aii'aid  to 
ask  him  concei'uing  it. 

4(5. — And  there  arose  a  debate  among  them,  which  of 
them  should  be  the  greatest.  But  eJesus,  who  perceived  the 
thought  of  their  heart,  took  a  child,  and  placing  him  near 
liimself,  said  to  them,  Whosoever  shall  receive  this  child  for 
my  sake,  receives  me;  and  whosoever  shall  receive  me,  re- 
ceives him  who  sent  me:  for  he  who  is  the  least  amongst 
you  all,  this  person  shall  be  great. 

49. — Then  John  replied,  Master,  we  saw  one  expelling 
demons  in  your  name,  and  we  fwhade  him,  because  he  con- 
sorts not  with  us.  Jesus  answered.  Forbid  not  such;  for 
whosoever  is  not  against  us,  is  lor  us. 

51. — Now,  as  the  time  of  his  departure  approached,  he 
set  out  resolutely  for  Jerusalem,  and  sent  messengers  before, 
who  went  into  a  village  of  the  Samaritans  to  make  prepara- 
tion for  him.  But  they  would  not  admit  him;  because  they 
perceived  he  was  going  to  Jerusalem.  His  disciples,  James 
and  John,  observing  this,  said,  blaster,  shall  we  call  down 
fire  from  heaven  to  consume  them,  as  Elijah  did?  ]5ut  he 
turned  and  rebuked  them,  saying,  Do  you  not  know  of  what 
spirit  you  are?     Then  they  went  to  another  village. 

57. — As  they  were  on  the  way,  one  said  to  him,  Master, 
I  will  follow  you  whithersocvei-  you  go.  Jesus  answered, 
The  foxes  have  holes,  and  the  I)ii'ds  of  the  air  have  places 


160  LUKE.  Ch.  X. 

of  shelter;  but  the  Son  of  Man  has  not  where  to  repose  his 
head. 

59. — He  said  to  another,  Follow  me.  He  answered,  Sir, 
pennit  me  first  to  go  and  bnry  my  father,  Jesus  replied. 
Let  the  dead  bury  their  dead;  but  go  you  and  publish  the 
Reign  of  God. 

6L — Another,  likewise,  said,  I  will  follow  you,  Sir;  but 
first  permit  me  to  take  leave  of  my  family.  Jesus  answer- 
ed, !N^o  man,  who,  having  put  his  hand  to  the  plow,  looks 
behind  him,  is  fit  for  the  kingdom  of  God. 

X. — Afterward,  the  Lord  appointed  seventy  others,  also, 
and  sent  them,  two  and  two,  befoi-e  him,  into  every  city  and 
place  whither  he  intended  to  go.  And  he  said  to  them,  The 
harvest  is  plentiful,  but  the  reapers  are  fewr  pray,  therefore, 
the  Lord  of  the  harvest,  that  he  would  send  laborers  to  reap 
it.  Go,  then;  behold,  I  send  you  forth  as  lambs  amongst 
wolves.  Carry  no  purse,  nor  bag,  nor  shoes;  and  salute  no 
person  by  the  way.  Whatever  house  you  enter,  say,  first. 
Peace  be  to  this  house.  And  if  a  son  of  peace  be  there, 
your  peace  shall  rest  upon  him;  if  not,  it  shall  return  upon 
yourselves.  But  remain  in  the  same  house,  eating  and 
drinking  such  things  as  it  aflbrds;  ior  the  woi'kman  is 
worthy  of  his  wages:  go  not  from  house  to  house.  And 
whatever  city  you  enter,  if  they  receive  you,  eat  such  things 
as  are  set  before  you;  cure  the  sick,  and  say  to  them.  The 
Reign  of  God  comes  upon  you.  But  whatever  city  you 
enter,  if  they  do  not  receive  you,  go  out  into  the  streets,  and 
say.  The  very  dirt  of  your  streets,  which  cleaves  to  us,  we 
wipe  off  against  you;  know,  however,  that  the  Reign  of 
God  draws  nigh  to  you.  I  assure  you,  that  the  condition 
of  Sodom  shall  be  more  tolerable  on  that  day,  than  the  con- 
dition of  that  city. 

13. — Alas,  for  thee,  Chorazin!  Alas,  for  thee,  Bethsaida! 
For  if  the  miracles  which  have  been  performed  in  you,  had 
been  performed  in  Tyre  and  Sidon,  they  had  reformed  long 
ago,  sitting  in  sackcloth  and  ashes.  Wherefore,  the  condi- 
tion of  Tyre  and  Sidon  shall  be  more  tolerable,  in  the  judg- 
ment, than  yours.  And  thou,  Capernaum,  which  hast  been 
exalted  to  heaven,  shall  be  thrown  down  to  hades.  He  that 
hears  you,  hears  me;  and  he  that  rejects  you,  rejects  me; 
and  he  that  rejects  me,  rejects  him  who  sent  me, 

17. — And  the  seventy  returned  with  joy,  saying.  Master, 
even  the  demons  are  subject  to  us,  through  your  name.  He 
said  to  them,  I  beheld  Satan  fall  like  lightning  from  heaven. 
Lo!  I  empowered  you  to  tread  on  serpents,  and  scorpions, 
and  all  the  might  of  the  enemy;  and  nothing  shall  hurt  you. 


Ch.  X.  LUKE.  161 

Nevertheless,  rejoice  not  in  this,  thai  tlie  spirits  are  subject 
to  you;  but  rejoice  tliat  your  names  are  enrolled  in  heaven. 
At  thai  time,  Jesus  was  joyful  in  spirit,  and  said,  I  adore 
thee,  O  Father,  Lord  ol'  heaven  and  earth;  because,  having 
hid  these  things  trom  sages,  and  the  learned,  thou  hast  re- 
\"ealed  them  to  babes.  Yes,  Father,  because  such  is  thy 
pleasm-e.  INIy  Father  has  imparted  everything  to  me;  and 
none  knows  who  the  Son  is,  but  the  Father;  nor  who  the 
Father  is,  but  the  Son,  and  he  to  whom  the  Son  Avill  I'cveal 
him.  Then,  turning  apart,  he  said  to  his  disciples :  Blessed 
are  the  eyes  which  see  what  you  see.  For  I  assure  you, 
that  many  prophets  and  kings  have  wished  to  see  the  things 
which  you  see;  but  have  not  seen  them:  and  to  heai'  the 
things  which  you  hear;  but  have  not  heard  them. 

2'>. — Then  a  lawyer  stood  up,  and  said,  trying  him.  Rab- 
bi, what  must  I  do  to  obtain  eternal  life?  Jesus  said  to  him, 
What  does  the  law  prescribe?  What  do  you  read  there? 
He  answered,  "You  shall  love  the  Lord  your  God  with  all 
your  heart,  and  with  all  your  soul,  and  with  all  your  strength, 
and  with  ail  your  mind;  and  youi-  neighbor  as  yourselT." 
Jesus  replied.  You  have  answered  right.  Do  this,  and  you 
shall  live.  But  he,  desirous  to  appear  blameless,  saiil  to 
Jesus,  Who  is  my  neighbor?  Jesus  said,  in  return,  A  man 
of  Jerusalem,  traveling  to  Jericho,  fell  among  robbers;  who, 
having-  stripped  and  wounded  him,  went  away,  leaving  him 
half  dead.  A  priest,  accidentally  going  that  way,  and  seeing 
him,  ])asscd  l)y  on  the  farther  side.  Likewise  a  Levite,  on 
the  ruad,  when  he  came  near  Ihe  place,  and  saw  him,  ])assed 
liy  on  the  I'arther  side.  But  a  certain  Samaritan,  as  he  jour- 
neyed, came  where  he  was,  and  when  he  saw  him  he  had 
compassion,  and  went  up  to  him;  and  having  ])oured  wine 
and  oil  into  his  wounds,  he  bound  them  uj).  Then  he  set 
him  on  his  own  beast,  brought  him  to  an  inn,  and  took  care 
of  him.  On  the  morrow,  when  he  was  going  away,  he  took 
out  two  denarii,  and  giving  them  to  the  host,  said,  Take  care 
of  this  man,  and  whatever  you  spend  more,  when  I  retin-n  I 
will  repay  you.  Now  which  of  these  thi'ce,  do  you  think, 
was  neighbor  to  him  who  fell  among  the  robbers?  The  law- 
yer answered,  lie  who  look  pity  ui)on  him.  Then  said  Jesus, 
Go  you  and  do  in  like  manner. 

;}8. — And,  as  he  traveled,  he  went  into  a  village,  where  a 
woman  named  Martha,  entertained  him  at  her  house.  She 
had  a  sister  called  Mary,  who  sat  at  the  feet  of  Jesus,  listen- 
ing to  his  discourse:  hut  Martha,  who  was  much  cund)ci-ed 
about  serving-,  came  to  him  and  said.  Master,  do  you  not  care 
11 


162  LUKE.  Ch.  XI. 

that  my  sister  leaves  me  to  serve  alone?  Bid  her,  therefore, 
assist  me.  Jesus  answering,  said  to  her,  Martha,  Martha, 
you  are  anxious,  and  trouble  yourself  about  many  things. 
One  thing  only  is  necessary.  And  Mary  has  chosen  the 
good  part,  which  shall  not  be  taken  from  her. 


SECTION  YIII. 

THE     CHARACTER    OF    THE   PHARISEES. 

XI. — IT  happened  that  Jesus  was  praying  in  a  certain 
place;  and  when  he  had  done,  one  of  his  disciples  said  to 
him,  Master,  teach  us  to  pray,  as  John  also  taught  his  disci- 
ples. He  said  to  them,  When  you  pray,  say.  Father,  thy 
name  be  hallowed:  thy  Reign  come;  give  us  each  day  our 
daily  bread;  and  forgive  us  our  sins,  for  even  we  forgive  all 
who  offend  us;  and  lead  us  not  into  temptation. 

5. — Moreover,  he  said  to  them,  Should  one  of  you  have  a 
friend,  and  go  to  him  at  midnight,  and  say,  Friend,  lend  me 
three  loaves;  lor  a  friend  of  mine  is  come  oft' his  road  to  see 
me,  and  I  have  nothing  to  set  betbre  him;  and  he,  Irom  with- 
in, should  answei'.  Do  not  disturb  me;  the  door  is  now  locked; 
I  and  my  children  are  in  bed;  I  can  not  rise  to  give  you:  I 
tell  you,  though  he  will  not  rise  and  supply  him,  because  he 
is  his  friend;  he  will,  because  of  his  importunity,  get  up,  and 
give  him  as  many  as  he  wants.  I  likewise  tell  you,  ask,  and 
you  shall  obtain;  seek,  and  you  shall  find;  knock,  and  the 
door  shall  be  opened  to  you:  for  whosoever  asks,  obtains; 
whosoever  seeks,  finds;  and  to  every  one  who  knocks,  the 
door  is  opened.  What  father  amongst  yon,  would  give  his 
son  a  stone,  when  he  asks  bread;  or,  when  he  asks  a  fish, 
would,  instead  of  a  fish,  give  him  a  serpent;  or,  when  he 
asks  an  egg,  would  give  him  a  scorpion?  If  you,  therefore, 
bad  as  you  are,  can  give  good  things  to  your  children;  how 
much  more  will  your  heavenly  Father  give  the  Holy  Spirit 
to  them  that  ask  him! 

14. — Again,  he  was  expelling-  a  demon,  which  caused 
dumbness;  and  when  the  demon  was  gone  out,  the  dumb 
spoke,  and  the  people  wondei'cd.  Some,  however,  said.  He 
expels  demons  by  Beelzebub,  the  prince  of  the  demons. 
Others,  to  try  him,  asked  of  him  a  sign  from  heaven.  But 
he,  knowing  their  thoughts,  said  to  them,  By  intestine  broils, 
any  kingdom  may  be  desohited,  one  family  falling  alter  an- 
other. Now,  if  there  be  intestine  broils  in  the  kingdom  of 
Satan;  how  can  that  kingdom  subsist?  for,  you  say,  that  I 


Ch.  XI.  LUKE.  163 

expel  demons  by  Beelzebub.  Moreover,  if  I  by  Beelzebub 
expel  deiiions;  by  wliom  do  your  sons  expel  them?  Where- 
fore they  shall  be  your  judges.  But  if  I,  by  the  finger  of 
God,  expel  demons,  the  Reign  of  God  has  overtaken  you. 
When  the  strong  one  armed,  guards  liis  palace,  his  eltects 
are  seciu'e.  But  if  lie  who  is  sti'onger,  sliall  attack  and 
overcome  him,  he  will  strip  him  of  his  armor,  on  which  lu' 
relied,  and  dispose  of  his  spoils.  He  Avho  is  not  for  me,  is 
against  me;  and  he  who  gathei's  not  with  me,  scatters. 

24. — The  unclean  spirit,  when  he  is  gone  out  of  a  man, 
wanders  over  parched  deserts,  in  search  of  a  resting  place. 
But  not  finding  any,  he  says,  I  will  retm-n  to  my  house, 
whence  I  came.  Being  come,  he  finds  it  swept  and  embel- 
lished. Then  he  goes  and  bring's  seven  other  spirits  moi-e 
wicked  than  himself;  and  having  entered,  they  dwell  there; 
and  the  last  state  of  that  man  becomes  worse  than  the  first. 

27. — While  he  was  saying  these  things,  a  woman,  I'aising 
her  voice,  cried  to  him,  li'om  amidst  the  crowd,  Happy  the 
womb  which  Ijore  you!  and  the  breast  which  suckled  you! 
Say,  rather,  replied  he,  Happy  they  who  hear  the  word  of 
God,  and  obey. 

29. — When  the  people  crowded  together,  he  said.  This  is 
an  evil  generation.  They  demand  a  sign;  but  no  sign  shall 
be  given  them,  only  the  sign  of  Jonah.  For,  as  Jonah  was 
a  sign  to  the  IS^inevites,  so  shall  the  Son  of  Man  be  to  this 
generation.  The  queen  of  the  south  country  will  arise  in 
the  judgment  against  the  men  of  this  generation,  and  cause 
them  to  be  condemned:  because  she  came  li'om  the  extrem- 
ities of  the  earth,  to  hear  the  wise  discourses  of  Solomon : 
and  behold,  here  is  something  greater  than  Solomon.  The 
men  of  Nineveh  will  stand  up  in  the  judgment  against  this 
generation,  and  cause  it  to  be  condemned;  because  they  re- 
formed when  warned  by  Jonah:  and  behold,  here  is  some- 
thing greater  than  Jonah. 

33. — A  lamp  is  lighted,  not  to  be  concealed,  or  put  un- 
der a  vessel,  but  on  a  stand;  that  they  who  enter  may  have 
light.  The  lamp  of  the  body  is  the  eye:  when,  tlierelbre, 
your  eye  is  sound,  the  whole  body  is  enlightened;  but  when 
your  eye  is  distempci'cd,  your  body  is  in  darkness.  Take 
heed,  then,  lest  the  light  w  liich  is  in  you,  be  darkness.  If 
your  whole  body,  thei'e!bi-e,  be  enlightened,  having  no  part 
dark;  the  whole  will  be  so  enlightened,  as  when  a  lamp 
lights  you  l)y  its  llame. 

37. — While  he  was  speaking,  a  Pharisee  asked  him  to 
dine  with  him.  And  he  went  and  jjlaced  himself  at  table. 
But  the  I'harisee  was  surprised  to  olxserve  that  he  used   no 


164  LUKE.  Ch.  XII. 

washing  before  dinner.  Then  the  Lord  said  to  him,  As  for 
yon,  Pharisees,  you  cleanse  the  outside  of  your  cups  and 
dishes,  while  jon  yourselves  are  inwardly  full  of  rapacity 
and  malevol6.nce.  Unthinking  men!  did  not  he  who  made 
the  outside,  make  the  inside  also?  Only  give  in  alms  what 
yoti  have,  and  all  things  shall  be  clean  to  you. 

42. — Alas,  for  you,  Pharisees!  because  you  pay  the  tithe 
of  mint  and  rue,  and  of  every  kind  of  herb,  and  neglect 
jtistice  and  the  love  of  God.  These  things  you  ought  tu 
have  practiced,  and  not  to  have  omitted  those. 

4.3. — Alas,  for  you,  Pharisees!  because  yoti  love  the  most 
conspicuous  seats  in  synagogues,  and  salutations  in  public 
places. 

44. — Alas,  for  you!  because  you  are  like  concealed 
graves,  over  which  people  walk  without  knowing  it. 

45. — Here,  one  of  the  lawyers  interposing,  said,  By 
speaking  thus,  Rabbi,  you  reproach  us  also.  He  answered, 
Alas,  for  you,  lawyers!  also;  because  you  lade  men  with  in- 
tolerable btu'dens — btirdens  which  you  yourselves  will  not 
so  much  as  totich  with  one  of  your  lingers. 

47. — Alas,  for  you!  because  you  build  the  monuments 
of  the  prophets,  Avhom  your  lathers  killed.  Surely  you  are 
both  vouchei's  and  accessories  to  the  deetls  of  your  fathers; 
(or  they  killed  them,  and  you  build  their  monuments. 

49. — Wherefore,  thus  says  the  wisdom  of  God,  I  will  send 
them  prophets  and  Apostles:  some  of  them  they  will  kill, 
othei's  they  will  banish;  so  that  the  blood  of  all  the  proph- 
ets, which  has  been  shed  since  the  formation  of  the  world, 
shall  be  I'cquired  of  this  generation;  from  the  blood  of  Abel, 
to  the  blood  of  Zachaiiah,  who  Itjll  between  the  altar  and 
the  hotise  of  God.  Yes,  I  assin-e  yoti,  all  shall  be  required 
of  this  generation. 

52. — Alas,  tor  you,  lawyers!  because  you  have  carried 
off  the  key  of  knowledge;  you  have  not  entered  yourselves, 
and  those  who  were  entering,  you  hindered. 

53. — While  he  spoke  these  things,  the  Scribes  and  tlie 
Pharisees  began  vehemently  to  press  him  with  questions,  on 
many  points;  laying  snares  for  him,  in  order  to  draw  li'om 
his  own  mouth,  matter  of  accusation  against  him. 

XII. — Meantime,  while  the  crowd,  in  myriads  flocked 
about  him,  so  that  they  trod  one  upon  another,  he  said,  ad- 
dressing himself  to  his  disciples,  Above  all  things,  beware 
of  the  leaven  of  the  Pharisees,  which  is  hypoci'isy.  For 
there  is  nothing  covered  that  shall  not  be  detected:  noth- 
ing secret  that  shall  not  be  made  known.  What  you  have 
spoken  in  the  dark,  shall  be  reported  in  the  light;  what  you 


Ch.  XII.  LUKE.  166 

have  whispered  in  the  closet,  shall  be  proclaimed  fi'om  the 
housetop.  But  I  charge  you,  my  friends,  fear  not  them  who 
kill  the  body,  and  after  that  can  do  no  more;  but  I  will  sliow 
you  whom  you  ought  to  fear;  fear  him,  who,  after  he  has 
killed,  has  power  to  cast  into  hell.  I  repeat  it  to  you,  Fear 
him.  Are  not  five  sparrows  sold  for  two  pence?  Yet  not 
one  of  them  is  forgotten  by  God:  yes,  the  very  hairs  of  yom- 
head  are  all  numbci'ed:  fear  not,  therefore;  you  are  much 
more  valuable  than  sparrows.  Moreover,  I  say  to  you,  who- 
ever shall  acknowledge  me  before  men,  him  the  Son  of  Man 
will  acknowledge  before  the  angels  of  God;  but  whoever 
denies  me  before  men,  shall  be  disowned  before  the  angels 
of  God.  And  whosoever  shall  inveigh  against  the  Son  of 
Man,  may  obtain  remission;  but  to  him  who  detracts  from 
the  Holy  Spirit,  there  is  no  remission.  And  when  you  are 
brought  bctbre  synagog'ues,  and  magistrates,  and  rulers;  be 
not  solicitous  how  or  what  you  shall  answer,  or  what  you 
shall  say:  for  the  Holy  Spirit  will  teach  you  in  that  moment, 
what  ought  to  be  said. 

13. — Then  one  said  to  him  out  of  the  crowd.  Rabbi,  order 
my  brother  to  divide  the  inheritance  with  me.  He  answered, 
Man,  who  constituted  me  joxir  jxidge  or  arbiter?  And  he 
said  to  them.  Be  upon  your  guard  against  covetousness;  for 
in  whatever  affluence  a  man  be,  his  life  depends  not  on  his 
possessions. 

16. — He  also  used  this  example,  A  certain  rich  man  had 
lands  which  brought  forth  plentifully.  And  he  reasoned  thus 
with  himself.  What  shall  I  do?  tor  I  have  not  where  to  store 
my  crop.  I  will  do  this,  added  he;  I  will  pull  down  my 
storehouses,  and  build  larger,  and  there  I  will  store  all  my 
produce,  and  my  goods.  And  I  will  say  to  my  soul.  Soul, 
thou  hast  plenty  of  goods  laid  up  lor  many  years;  lake  thine 
ease,  eat,  drink,  enjoy  thysell".  But  God  said  to  him.  Fool! 
this  very  night  your  soul  is  required  of  yon.  Whose,  then, 
shall  those  things  be,  which  you  have  provided?  So  it  liires 
with  him  who  amasses  treasure  ibr  himself,  but  is  not  rich 
toward  God. 

22. — Then  he  said  to  his  disciples.  For  this  reason  I 
charge  you,  be  not  anxious  about  your  lile,  what  you  shall 
eat;  nor  about  your  body,  what  you  shall  wear.  Life  is  a 
greater  gift  than  food,  and  the  body  than  clothing.  Consider 
the  ravens:  they  neither  sow  nor  reap;  have  neither  cellar 
nor  barn;  but  God  feeds  tliem.  How  much  nu)re  valuable 
are  you  than  fowls?  Besides,  which  of  you  can,  by  his 
anxiety,  prolong  his  lile  one  hour?  W,  tlierefoi'e,  you  can 
not  thus  ell'ect  even  the  smallest  thing,  why  are  you  anxious 


166  LUKE.  Ch.  XII. 

about  the  rest?  Consider  the  lilies.  How  do  they  growV 
They  toil  not;  they  spin  not;  yet  I  affirm,  that  even  Solo- 
mon, in  all  his  g'lory,  was  not  equally  adorned  with  one  of 
.hese.  If,  then,  God  so  array  the  herbaye,  which  to-day  is 
.n  the  field,  and  to-morrow  is  cast  into  the  oven ;  how  much 
nore  will  he  array  you,  O  you  distrustful!  Do  not  ask, 
therefore,  what  you  shall  eat,  or  what  you  shall  drink;  live 
not  in  anxious  suspense.  For  all  these  things  the  Pagans 
seek;  whereas,  yoiir  Father  knows  that  you  need  them.  But 
seek  you  the  kingdom  of  God,  and  all  these  things  shall  be 
superadded  to  you.  Fear  not,  my  little  flock,  for  it  has 
pleased  your  Father  to  give  you  the  kingdom.  Sell  your 
goods  and  give  alms ;  provide  yourselves  purses  wliich  wear 
not  out;  treasure  inexhaustible  in  heaven,  where  no  thieves 
approach,  where  nothing  is  spoiled  by  worms.  For  where 
your  treasure  is,  your  heart  will  likewise  be. 

35. — Let  your  loins  be  girt,  and  your  lamps  burning;  and 
yourselves,  like  those  who  wait  their  master's  return  from 
the  wedding;  that  when  he  comes  and  knocks,  they  may 
immediately  let  him  in.  Happy  those  servants  whom  their 
master,  at  his  return,  shall  find  watching.  Indeed,  I  say  to 
you,  that  he  will  gird  himself,  and  having  placed  them  at  ta- 
ble, will  attend  and  serve  them.  And  whether  he  come  in 
the  second  watch,  or  in  the  third,  if  he  find  things  thus, 
happy  are  those  servants.  You  are  certain  that  if  the  mas- 
ter of  the  house  knew  at  what  hour  the  thief  would  come, 
he  would  watch,  and  not  allow  him  to  break  into  his  house. 
Be  you,  then,  always  prepared;  because  the  Son  of  Man  will 
come  at  an  hour  when  you  are  not  expecting  him. 

41. — Then  Peter  said  to  him,  Master,  is  this  parable  di- 
rected to  us  alone,  or  to  all?  The  Lord  said,  Who,  now,  is 
the  discreet  and  faithful  steward,  whom  the  master  will  set 
over  his  household,  to  dispense  regularly  the  allowance  of 
corn!  Happy  that  servant,  if  his  master,  at  his  arrival, 
shall  find  him  so  employed.  I  tell  you  truly,  he  will  intrust 
him  with  the  management  of  all  his  estate.  But  as  to  the 
servant  who  shall  say  within  himself.  My  master  delays  his 
return,  and  shall  beat  the  men-servants  and  the  maids,  and 
shall  feast,  and  carouse,  and  be  drunken;  the  master  of  that 
servant  will  come  on  a  day  when  he  is  not  expecting  him, 
and  at  an  hour  of  which  he  is  not  appiised,  and  having 
discarded  him,  will  assign  him  his  portion  with  the  faith- 
less. And  that  servant  who  knew  his  master's  will,  yet  did 
not  make  himself  ready,  nor  execute  his  orders,  shall  receive 
many  stripes;  whereas,  lie  who  knew  it  not,  but  did  things 
deserving  chastisement,  shall  receive  few:  lor  much  will  bo 


Ch.  Xm.  LUKE.  167 

required  of  eveiy  one  to  whom  much  is  given;  and  the 
more  a  man  is  intrusted  with,  the  more  will  be  exacted  li'om 
him. 

49. — I  came  to  throw  fire  upon  the  earth;  and  what 
would  I  but  that  it  wei-e  kindled?  I  have  an  immersion  to 
undergo;  and  how  am  I  pained  till  it  be  accomplished?  Do 
you  imagine  that  I  am  come  to  give  peace  to  the  earth?  I 
tell  you,  Xo:  but  division.  For  hereafter,  five  in  one  fam- 
ily will  be  divided ;  three  against  two,  and  two  against  three: 
father  against  son,  and  son  against  father;  mother  against 
daughter,  and  daughter  against  mother;  mother-in-law 
against  daughter-in-law,  and  daughter-in-law  against  moth- 
er-in-law. 

54. — He  said  also  to  the  people.  When  you  see  a  cloud 
rising  in  the  west,  you  say.  It  will  rain  immediately,  and  so 
it  happens;  and  when  the  south  wind  blows,  you  say.  It  will 
be  hot,  and  it  happens  accordingly.  Hypocrites,  you  can 
judge  of  what  apj)eai"s  in  the  sky,  and  on  the  earth;  how  is 
it  that  you  can  not  judge  of  the  present  time?  and  why  do 
you  not,  even  of  yourselves,  discern  what  is  just? 

58. — When  you  go  Avith  your  creditor  to  the  magistrate, 
endeavor,  on  the  road,  to  satisl'y  him,  lest  he  drag  you  be- 
fore the  judge,  and  the  judge  consign  you  to  the  sergeant, 
and  the  sergeant  commit  you  to  prison :  I  assure  you,  you 
will  not  be  released  until  you  have  paid  the  last  mite. 

SECTION  IX. 

THE   NATTJKE    OF   THE    KINGDOM. 

XIII. — THERE  were  then  present  some,  who  informed 
■Jesus  of  the  Galileans,  whose  blood  Pilate  had  mingled  with 
that  ol"  their  sacrifices.  Jesus  answering,  said  to  them,  Do 
you  think  that  these  Galileans  were  the  greatest  sinners  in 
all  Galilee,  because  they  sutFcred  such  usage?  I  tell  you, 
Xo:  but  unless  you  relorm,  you  shall  all  likewise  perish;  or, 
those  eighteen  ujjon  whom  the  tower  of  Siloam  fell,  and  slew 
them;  do  you  think  that  they  were  the  greatest  profligates 
in  Jerusalem?  I  tell  you.  No:  but  unless  you  reform,  you 
shall  all  likewise  perish. 

(). — lie  also  spoke  this  paral)Ie:  A  man  had  a  fig  tree 
planted  in  his  vineyard,  and  came  seeking  IHiit  on  it,  but 
(ound  none.  Then  he  said  to  the  vine-dresser.  This  is  the 
third  year  that  I  iiave  come  seeking  ii'uit  on  this  fig  tree, 
without  finding  any.     Gut  it  down :  why  should  it  cumber 


1(38  LUKE.  Cii   XIII. 

the  ground?  He  answered,  Sir,  let  it  alone  one  year  longer 
till  I  dig  about  it,  and  raanui-e  it;  perhaps  it  will  bear  iruit: 
if  not,  you  may  afterward  cut  it  down. 

10. — On  the  Sabbath,  as  he  was  teaching  in  a  synagogue, 
a  woman  was  present,  who,  for  eighteen  years,  had  a  spirit 
of  infirmity,  by  which  she  was  so  bowed  down  that  she 
could  not  so  much  as  look  up.  Jesus,  perceiving  her,  called 
her  to  him,  and,  laying  his  hand  on  her,  said,  Woman,  you 
are  delivered  from  your  infirmity.  Immediately  she  stood 
upright,  and  glorified  God.  But  the  director  of  the  syna- 
gogue, moved  with  indignation,  because  Jesus  had  per- 
formed a  cure  on  the  Sabbath,  said  to  the  people.  There  are 
six  days  for  working;  come,  therefore,  on  those  days  and 
be  healed,  and  not  on  the  Sabbath  day.  To  which  the  Lord 
replied,  Hypocrites!  who  is  there  amongst  you  that  does  not, 
on  the  Sablxith,  loose  his  ox  or  his  ass  from  the  stall,  and 
lead  him  away  to  watering?  And  must  not  this  woman,  a 
daughter  of  Abraham,  whom  Satan  has  kept  bound,  lo!  these 
eighteen  years,  be  released  from  this  bond  on  the  Sabbath 
day?  On  his  saying  this,  all  his  opposers  were  ashamed; 
but  the*  whole  multitude  was  delighted  with  all  the  glorious 
actions  performed  by  him. 

18. — He  said,  moreover.  What  does  the  kingdom  of  God 
resemble?  To  what  shall  I  compare  it?  It  resembles  a 
grain  of  mustard  seed,  which  a  man  threw  into  his  garden; 
and  it  grew,  and  became  a  great  tree,  and  the  birds  of  the 
air  took  shelter  in  its  branches. 

20. — Again,  he  said.  To  what  shall  1  compare  the  king- 
dom of  God?  It  resembles  leaven,  wliich  a  woman  mingled 
in  three  measiu-es  of  meal,  till  the  whole  was  leavened. 

22. — And  he  took  a  journey  to  Jerusalem;  teaching  as 
he  passed  through  cities  and  villages:  and  one  asked  him, 
Master,  are  there  but  few  who  shall  be  saved?  He  answer- 
ed. Force  your  entrance  through  the  straight  gate;  lor  many, 
I  assure  you,  will  request  to  be  admitted,  who  shall  not  pre- 
vail. If  once  the  master  of  the  houi^e  shall  have  arisen  and 
locked  the  door,  and  you  standing  without  and  knocking, 
say,  Master,  Master,  open  to  us ;  he  will  answer,  I  know  not 
whence  you  are.  Then  you  will  say,  We  have  eat  and  drunk 
with  you,  and  you  have  taught  in  our  streets.  But  he  will 
answer,  I  tell  you,  I  know  not  whence  you  are:  remove 
hence,  all  you  workers  of  unrighteousness.  Then  will  ensue 
weeping,  and  gnashing  of  teeth,  when  you  shall  see  Abra- 
ham, and  Isaac,  and  Jacob,  and  all  the  pi'ophets  received 
into  the  kingdom  of  God,  and  yourselves  excluded:  nay, 
people  will  come  from  the  east,  li'om   the  west,  Irom    the 


Cii.  XIY.  LUKE.  169 

north,  and  from  the  south,  and  ^\  ill  ])lace  themselves  at  table 
in  the  king-dom  of  God.  And,  behold,  they  are  last,  who 
shall  be  first;  and  they  are  first,  who  shall  be  last. 

31. — The  same  day,  certain  Pharisees  came  to  him,  and 
said,  Get  away;  depart  hence,  for  Herod  intends  to  kill  you. 
He  answered.  Go,  tell  that  ibx,  To-day  and  to-morrow  I  ex- 
[lel  demons,  and  perform  cures,  and  the  third  day  my  course 
will  be  completed.  Nevertheless,  I  must  walk  about  to-day 
and  to-mori'ow,  and  the  day  following;  for  it  can  not  be, 
that  a  prophet  should  be  cut  off  any  where  but  in  Jerusalem. 
O  Jerusalem!  Jerusalem!  that  killest  the  prophets,  and 
stonest  them  whom  God  sends  to  you !  how  often  would  I 
have  gathered  your  children  together,  as  a  hen  gathers  her 
brood  under  her  wings;  but  you  would  not!  Quickly  shall 
youi"  house  be  deserted;  for  indeed,  I  say  to  you,  you  shall 
not  again  see  me,  till  the  time  when  you  shall  say.  Blessed 
be  He  who  comes  in  the  name  of  the  Lord! 

XIV. — It  happened  on  a  Sabbath,  when  he  was  gone  to 
eat  at  the  house  of  one  of  the  rulers,  who  was  a  Pharisee, 
that  while  the  Pharisees  wei'e  observing  him,  a  man  who  had 
a  dropsy  stood  be(bre  him.  Then  Jesus  addressing  himself 
to  the  lawyers  and  Pharisees,  said.  Is  it  lawfid  to  cure  on 
the  Sabbath?  They  being  silent,  he  took  hold  of  the  man, 
healed  and  dismissed  him.  Then  resuming  his  discourse, 
he  said  to  them.  Who,  amongst  you,  if  his  ass  or  his  ox  ihll 
into  a  pit  on  the  Sabbath  day,  will  not  immediately  pull 
him  out?  And  to  this  they  were  not  able  to  make  him  a 
reply. 

7. — Observing  how  eager  the  guests  were  to  possess  the 
higher  places  at  the  table,  he  gave  them  this  injunction, 
When  joxi  are  invited  to  a  wedding,  do  not  occupy  the 
highest  place  at  table,  lest  one  more  considerable  than  you 
be  bidden,  and  he  who  invited  you  both,  come  and  say  to 
you.  Give  place  to  this  nuxn;  and  you  should  tlien  rise  with 
confusion,  to  take  the  lowest  place.  But  when  you  ai'e  in- 
vited, go  to  the  lowest  place,  that  when  he  who  invited  you 
comes,  he  may  say  to  you,  Friend,  go  up  higher;  for  that 
will  do  you  honor  before  the  company.  For  whoever  exalts 
himself,  shall  he  humbled;  and  whoever  humbles  himself, 
ihall  be  exalted. 

12. — He  said  also  to  him  who  had  invited  him.  When 
you  give  a  dinner,  or  a  supi)er,  do  not  invite  your  rich 
Iriends,  brothers,  cousins,  or  neighbors,  lest  they  also  in- 
vite you,  in  their  turn,  and  you  be  recoujpensed.  But  when 
you  give  an  enlcrlaintiK'nt,  iinite  the  i)ooi-,  the  maimed,  the 
lame,  the  blind;  and  you  shall   be  happy:   for,  as  they  liave 


170  LUKE.  Ch.  XIV. 

not  the  means  to  requite  jou,  you  shall  be  requited  at  the 

resurrection  of  the  i-ighteous. 

15. — One  of  the  guests,  hL'uring  this,  said  to  him,  Ilappy 
he  who  shall  feast  in  the  Reign  of  God.  Jesus  said  to  him, 
A  certain  man  made  a  great  supper,  and  invited  many.  And 
at  supper  time  he  sent  his  servants,  to  tell  those  w^ho  had 
been  invited  to  come  presently;  lor,  that  all  was  ready.  But 
they  all,  without  exception,  made  excuses.  One  said,  I  have 
[)urchased  a  field,  which  I  must  go  and  see;  I  pray  you  have 
me  excused.  Another  said,  I  have  bought  five  yoke  of 
oxen,  which  I  am  going  to  prove;  I  pray  you  have  me  ex- 
cused. A  third  said,  I  have  mai'ried  a  wife;  and,  therefore, 
I  can  not  go.  The  servant  being  returned,  related  all  to  his 
master.  Then  the  master  of  the  house  was  angi-y,  and  said 
to  his  servants,  Go  immediateJy  into  the  streets  and  lanes 
of  the  city,  and  bring  in  here  the  poor,  the  maimed,  the 
lame,  and  the  blind.  Afterward  the  servant  said,  Sir,  your 
orders  are  executed,  and  still  there  is  room.  The  master  an- 
swered, Go  out  into  the  highways,  and  along  the  hedges,  and 
compel  people  to  come,  that  my  house  may  be  filled:  for 
I  declaTe  to  you,  that  none  of  those  who  were  invited,  shall 
taste  of  my  supper. 

25. — As  great  multitudes  traveled  along  with  him,  he 
turned  to  them,  and  said,  If  any  man  come  to  me,  and  hate 
not  his  father  and  mother,  and  wife,  and  children,  and  broth- 
ers, and  sisters;  nay,  and  himself,  too;  he  can  not  be  my 
disciple.  And  whosoever  does  not  follow  me,  carrying  his 
cross,  can  not  be  my  disciple.  For,  which  of  you,  intend- 
ing to  build  a  tower,  does  not  first,  by  himself,  compute  the 
expense,  to  know  whether  he  have  the  means  to  complete  it; 
lest,  having  laid  the  foundation,  and  being  unable  to  finish, 
he  become  the  derision  of  all  who  see  it;  who  will  say,  This 
man  began  to  build,  but  was  not  able  to  finish.  Or  what 
king,  going  to  engage  another  king,  with  whom  he  is  at  war, 
does  not  first  consult,  by  himself,  whether  he  can,  with  ten 
thousand  men,  encounter  him  who  comes  against  him  with 
twenty  thousand;  that  if  he  can  not,  he  may,  while  the 
other  is  at  a  distance,  send  an  embassy  to  sue  for  peace.  So, 
then,  whosoever  he  be  of  you,  who  does  not  i-enounce  all 
that  he  has,  he  can  not  be  my  disci [)le.  Salt  is  good;  but 
if  the  salt  become  insipid,  with  what  shall  it  be  seasoned?  It 
is  fit  neither  for  the  land,  nor  for  the  dunghill,  but  is  thrown 
away.     Whosoever  has  ears  to  hear,  let  him  hear. 


Ch.  XV.  LUKE.  171 


SECTION  X. 

PARABLES. 

XV. — NOW,  all  the  publicans  and  the  sinners  resorted 
to  Jesus,  to  hear  him.  But  the  Pharisees  and  the  Scribes 
murmured,  saying.  This  man  admits  sinners,  and  eats  with 
them. 

3. — Then  he  addressed  this  similitude  to  them:  What 
man,  amongst  you,  who  has  a  hundred  sheep,  if  he  lose  one 
of  them,  does  not  leave  the  ninety-nine  in  the  desert,  to  go 
after  that  which  is  lost,  till  he  find  it?  And  having  found 
it,  does  he  not  joyfully  lay  it  on  his  shoulders,  and  when  he 
is  come  home,  convene  his  friends  and  neighbors,  saying  t ) 
them.  Rejoice  with  me,  for  I  have  found  my  sheep  which 
was  lost?  Thus,  I  assure  you,  there  is  greater  joy  in  hea- 
ven for  one  sinner  who  reforms,  than  for  ninety-nine  right- 
eous persons,  who  need  no  reformation. 

S. — Or  what  woman,  who  has  ten  drachmas,  if  she  lose 
one,  does  not  light  a  lamp,  and  sweep  the  house,  and  search 
carefully  till  she  find  it?  And  having  found  it,  does  she  not 
assemble  her  female  li'iends  and  neighbors,  saying.  Rejoice 
with  me,  for  I  have  iound  the  drachma  which  I  had  lost! 
Such  joy,  I  assm-e  you,  have  the  angels  of  God,  when  any 
sinner  retbrms. 

11. — He  said,  also,  A  certain  man  had  two  sons.  And 
the  younger  of  them  said  to  his  father.  Father,  give  me  my 
portion  of  the  estate.  And  he  allotted  to  them  their  shares. 
Soon  after,  the  younger  son  gathered  all  together,  and  trav- 
eled into  a  distant  country,  and  there  wasted  his  substance 
in  riot.  AVhen  all  was  spent,  a  great  famine  came  upon  that 
hind,  and  he  began  to  be  in  want.  Then  he  applied  to  one 
of  the  inhabitants  ol"  Ihe  country,  who  sent  him  into  his 
fields  to  keep  swine.  And  he  desired  to  appease  his  hunger 
with  the  husks  on  which  the  swine  were  feeding;  for  no  per- 
son gave  him  anything.  At  length,  coming  to  himself,  he 
said,  How  many  hirelings  has  my  father,  who  have  all  moi-e 
bread  than  suffices  them,  while  I  perish  with  hunger!  I 
will  arise,  and  go  to  my  father,  and  will  say  to  him.  Father, 
I  have  sinned  against  heaven  and  you,  and  am  no  longer 
worthy  to  be  called  your  son.  And  he  arose,  and  went  to 
his  father.  When  lie  was  yet  afar  off,  his  lather  saw  him, 
and  had  compassion,  and  ran,  and  threw  himself  ui)on  his 
neck,  and  kissed  him.     And  the  son  said,  Father,  I  luue 


172  LUKE.  Ch.  XVI. 

sinned  against  heaven  and  you,  and  am  no  longer  worthy  to 
be  called  your  son.  But  the  father  said  to  his  servants, 
Bring  hither  the  principal  robe,  and  put  it  on  him,  and  put 
a  ring  on  his  finger,  and  shoes  on  his  feet :  bring  also  the 
fatted  calf,  and  kill  it,  and  let  us  eat,  and  be  merry;  for  this, 
my  son,  was  dead,  and  is  alive  again;  he  was  lost,  and  is 
fomid.     So  they  began  to  be  merry. 

25. — Now  his  elder  son  was  in  the  field,  walking  home. 
And  as  he  drew  near  the  house,  he  heard  music  and  danc- 
ing. He,  therefore,  called  one  of  the  servants,  and  asked 
the  reason  of  this.  He  answered.  Your  brother  is  re- 
turned, and  your  father  has  killed  the  fatted  calf,  because  he 
has  i-eceived  him  in  health.  And  he  was  angry,  and  would 
not  go  in;  therefore  his  lather  came  out,  and  entreated  him. 
He  answering,  said  to  his  father.  These  many  years  I  have 
served  you,  without  disobeying  your  command  in  anything; 
yet  you  never  gave  me  a  kid,  that  I  might  entertain  my 
friends;  but  no  sooner  did  this,  your  son,  return,  who  has 
squandered  your  living  on  prostitutes,  than  you  killed  for 
him  the  fatted  calf.  Son,  replied  the  father,  you  are  always 
with  me,  and  all  that  I  have  is  yours :  it  was  but  reasona- 
ble that  we  should  rejoice  and  be  merry;  because  this,  your 
brother,  was  dead,  and  is  alive  again;  he  was  lost,  and  is 
found. 

XVI. — He  said,  likewise,  to  his  disciples,  A  certain  rich 
man  had  a  steward,  who  was  accused  to  him  of  wasting  his 
estate.  Having,  therefore,  called  him,  he  said,  What  is  this 
that  I  hear  of  you?  Render  an  account  of  your  manage- 
ment, for  you  shall  be  steward  no  longer.  And  the  steward 
said  within  himself,  "What  shall  I  do?  My  master  takes  from 
me  the  stewardship;  I  can  not  dig,  and  am  ashamed  to  beg. 
I  am  resolved  what  to  do,  that  when  I  am  discarded,  there 
may  be  some  who  will  receive  me  into  their  houses.  Hav- 
ing, therefore,  sent  sevei'ally  for  all  hia  master's  debtors,  he 
asked  one,  How  much  do  you  owe  my  master?  He  an- 
swered, A  hundred  baths  of  oil.  Take  back  your  bill,  said 
the  steward,  sit  down  dii-ectly,  and  write  fifty.  Then  he 
asked  another.  How  much  do  you  owe?  He  answered,  A 
hundred  homers  of  wheat.  Take  back  your  bill,  said  he, 
and  wi'ite  eighty.  The  master  commended  the  prudence  of 
the  unjust  steward;  for  the  children  of  this  world  are  more 
prudent  in  conducting  their  affairs,  than  the  children  of 
light.  Thei-efore,  I  say  to  you,  with  the  deceitful  riches  pro- 
cure to  yourself  (Wends,  who,  ifter  your  discharge,  may  re- 
ceive you  into  the  eternal  mai.sions. 

10. — Whoso  is  faithful  in  little,  is  faithful  also  in  much : 


Ch.  XVI.  LUKE.  173 

and  whoso  is  unjust  in  little,  is  unjust  also  in  much.  If 
therefore,  you  have  not  been  honest  in  the  deceitful,  who 
will  inti-ust  you  with  the  true  riches?  And  if  you  have  been 
unlaithtlij  managurs  ibr  another,  who  will  give  you  anything 
to  manage  for  yourselves?  A  servant  can  not  serve  two 
masters:  for  either  he  will  hate  one,  and  love  the  other;  or, 
at  least,  will  attend  one,  and  neglect  the  other.  You  can  not 
serve  God  and  mammon. 

14. — When  the  Phai-isees,  who  loved  money,  heard  all 
these  things,  they  ridiculed  him.  But  he  said  to  them.  As 
foi-  you,  you  make  yourselves  pass  upon  men  for  righteous, 
but  God  knows  your  hearts;  for  that  which  is  admired  of 
men,  is  abhorred  of  God. 

16. — You  had  the  law  and  the  prophets  till  the  coming 
of  John,  since  whose  time,  the  kingdom  of  God  is  announced, 
and  every  occupant  enters  it  by  force.  But  sooner  shall 
heaven  and  earth  perish,  than  one  tittle  of  the  law  shall  fail. 

18. — Whoever  divorces  his  wife,  and  takes  another,  com- 
mits adultery;  and  whoever  marries  the  divorced  woman, 
commits  adultery. 

19. — There  was  a  certain  rich  man,  that  wore  purjjle  and 
fine  linen,  and  feasted  splendidly  every  day.  There  was  also 
a  poor  man,  named  Lazai-us,  covered  with  sores,  that  was 
laid  at  his  gate,  and  who  was  desirous  to  feed  on  the  ci'umbs 
which  fell  from  the  rich  man's  table:  yes,  even  the  dogs 
came  and  licked  his  sores.  It  hai)})ened  that  the  pooi-  m;in 
died,  ai'.d  was  conveyed  by  angels  to  Abraham's  bosom:  Ihe 
rich  man  also  died,  and  was  buried.  And  in  hades,  being 
in  torments,  he  looked  u]),  and  saw  Abraham  afar  off,  and 
Lazarus  in  his  bosom,  and  cried,  saying.  Have  pity  on  me, 
iather  Abraham,  ami  send  Lazarus  to  dip  the  tip  of  his  fin- 
ger in  water,  and  cool  my  tongue;  for  I  am  tortured  in  this 
flame.  Abraham  answered,  Son,  remember  that  you,  in 
your  lifetime,  received  good  things,  and  Lazarus  received 
evil  things;  1)ut  now  he  is  in  joy,  and  you  are  in  tormenls. 
Besides,  ihei-e  lies  a  huge  gull'  between  us  and  you,  so  that 
they  who  would  pass  hence  to  you,  can  not:  neither  can 
they  pass  to  us,  who  would  come  thence.  The  other  rei)lied, 
1  entreat  you,  then,  fathei',  to  send  him  to  my  father's  house; 
for  I  have  five  brothers,  that  he  may  admonish  them,  lest 
they  also  come  into  this  ])lace  of  torment.  Abraham  an- 
swered, Tliey  have  !Moses  and  the  prophets,  let  them  hear 
them.  Nay,  said  he,  father  Abraham,  but  if  one  went  to 
them  tiom  the  dead,  they  would  reform.  Abraham  replied, 
if  they  hear  not  Moses  and  the  prophets,  neither  will  tliey 
be  persuaded  though  one  should  arise  from  the  dead. 


174  LUKE.  Ch.  XVII. 

SECTIOI^  XI. 

INSTRUCTIONS   AND   WARNINGS. 

XVII. — THBIS"  Jesus  said  to  his  disciples,  It  is  impos- 
sible to  exclude  snares  entirely;  but,  alas,  for  him  who  en- 
snares! It  would  be  more  eligible  for  him  to  have  an  uppei' 
millstone  fastened  to  his  neck,  and  to  be  cast  into  the  sea, 
than  to  ensnare  one  of  these  little  ones. 

3. — Take  heed  to  yourselves:  if  your  brother  trespass 
against  you,  rebuke  him;  and  if  he  reform,  forgive  him;  and 
if  he  ti'espass  against  you  seven  times  in  a  day,  and  seven 
times  in  a  day  return,  saying,  I  repent,  you  shall  forgive 
him. 

5. — Then  the  Apostles  said  to  the  Lord,  Increase  our 
faith.  He  answered.  If  you  had  faith,  though  it  were  but 
as  a  grain  of  mustard  seed,  you  might  say  to  this  sycamine, 
Be  extirpated  and  planted  in  the  sea,  and  it  would  obey  you. 

7. — ^.Would  any -of  you,  who  has  a  servant  plowing  or 
feeding  cattle,  say  to  him  on  his  retiu-n  from  the  field,  Come, 
immediately,  and  place  yourself  at  table;  and  not  rather. 
Make  ready  my  supj^er;  gird  yourself  and  serve  me,  until  I 
have  eat  and  drunk;  afterward  you  may  eat  and  drink?  Is 
he  obliged  to  that  servant  for  obeying  his  orders?  I  sup- 
pose not.  In  like  mannei-  say  you,  when  you  have  done  all 
that  is  commanded  you,  We,  your  servants,  have  conferred 
no  favor;  we  have  done  only  what  we  were  bound  to  do. 

11. — N^ow,  in  traveling  to  Jerusalem,  he  passed  through 
the  confines  of  Samaria  and  Galilee;  and  being  about  to  cn- 
tei'  a  certain  village,  there  met  him  ten  lepers,  who  stood  at 
a  distance,  and  cried  out,  Jesus,  Master,  take  pity  upon  us. 
When  he  saw  them,  he  said  to  them.  Go,  show  yourselves  to 
the  priests.  And  as  they  went,  they  were  cleansed.  And 
one  of  them,  perceiving  that  he  was  healed,  turned  back, 
glorifying  God  aloud.  Then  throwing  himself  prostrate  at 
the  feet  of  Jesus,  he  returned  him  thanks.  Now  this  man 
was  a  Samaritan.  Jesus  said,  Were  not  ten  cleansed? 
Where  then  are  the  other  nine?  Have  none  returned  glory 
to  God  except  this  alien?  And  he  said  to  him,  Arise,  go 
your  way;  your  faith  has  cured  you. 

20. — Being  questioned  by  the  Pharisees,  when  the  Reign 
of  God  should  commence,  he  answered,  The  Reign  of  God 
is  not  ushered  in  with  parade;   nor  shall  people  say,  Lo, 


Ch.  XYIII.  LUKE.  ITf; 

here!  or  Lo,  yonder!  for  behold,  the  Reign  of  God  ie  wit/;/ji 
you. 

22. — Then  he  said  to  his  disciples,  The  time  will  cc/ne, 
when  you  shall  desire  to  see  one  of  the  days  of  the  Sou  of 
Man,  and  shall  not  see  it.  But  when  they  say  lo  you,  Lo, 
here!  or  Lo,  yonder!  go  not  out  to  follow  them.  For  a.i  the 
lightning-  flashes  in  an  instant  Irom  one  extremity  of  thi;  sky 
to  the  other,  so  will  the  appearance  of  the  Sou  of  Man  be, 
in  his  day.  But  first  he  must  suffer  much,  and  be  I'ejccted 
of  this  generation.  And,  as  it  happened  in  Noah's  days,  it 
will  also  happen  in  the  days  of  the  Son  of  Man.  They  eat, 
they  drank,  they  married,  they  were  given  in  marriage,  'antil 
the  day  that  Noah  entered  the  ark,  when  the  deluge  came, 
and  destroyed  them  all.  In  like  manner  as  it  was  in  the  days 
of  Lot,  they  eat,  they  drank,  they  bought,  they  sold,  they 
planted,  they  built;  but  on  the  day  that  Lot  left  Sodom,  it 
rained  fire  and  brimstone  from  heaven,  which  destroyed  them 
all;  so  will  it  also  be  on  the  day  when  the  Son  of  Man  shall 
appear.  On  that  day,  let  not  him  who  shall  be  on  the  house- 
top, having  his  furniture  in  the  house,  come  down  to  taie  it 
away.  Let  not  him  who  shall  be  in  the  field,  return  home. 
Remember  Lot's  wife.  Whosoever  shall  seek  to  save  his 
life,  shall  lose  it;  and  whosoever  shall  lose  his  life,  shall  pre- 
serve it.  I  tell  you,  there  will  be  two  men,  that  night,  in 
(me  bed;  one  will  be  seized,  and  the  other  will  be  left.  Two 
women  will  be  grinding  together;  one  will  be  seized,  and 
the  other  will  be  left.  Then  they  asked  him.  Where,  Mas- 
ter? He  answered.  Where  the  body  is,  the  eagles  will  be 
assembled. 

XVIII. — He  also  showed  them,  l)y  a  parable,  that  they 
ought  to  persist  in  prayer,  without  growing  weary.  In  a 
certain  city,  said  he,  there  was  a  judge,  who  neither  feared 
C-rod,  nor  regarded  man.  And  there  was  a  widow  in  that 
city,  who  came  to  him,  saying,  Do  me  justice  on  my  adver- 
sary. For  some  time  he  I'cfused:  but  altci'Avard,  he  argued 
thus  with  hinisell',  Although  I  neitlier  fear  God,  nor  regard 
man;  yet,  because  this  widow  importunes  me,  I  will  judge 
her  cause;  lest  she  c(mie  ]>erpctnnliy.  and  jjlague  me.  Mark, 
said  the  Lord,  wliat  the  unjust  judge  determined.  And  will 
not  God  avenge  his  elect,  who  cry  to  him  day  and  night? 
AVill  he  linger  in  their  cause?  I  assure  you,  he  will  sud- 
denly avenge  them.  Nevertheless,  when  the  Son  of  Man 
comes,  will  he  find  this  belief  upon  the  earth? 

9. — Then  addressing  some  who  were  conceited  of  them- 
selves, as  being  righteous,  and  despised  others,  he  proposed 
this  example: — 'Vwo  men  v/ciit    up  to  tlie  temi)le  to  pray; 


176  LUKE.  Ch.  XVIIL 

one  a  Pharisee,  the  other  a  publican.  The  Pharisee  stand- 
ing by  himself,  prayed  thus: — O  God,  I  thank  thee  that 
I  am  not  as  other  men,  extortioners,  unjust,  adulterers, 
or  even  as  this  publican.  I  last  twice  a-week.  I  give  tithes 
of  all  that  I  possess.  But  the  publican,  standing  at  a  dis- 
tance, and  not  daring  so  much  as  to  lift  up  his  eyes  to  hea- 
ven, smote  upon  his  breast,  and  cried,  God,  be  merciful  to 
me  a  sinner.  I  assure  you,  that  this  man  returned  home 
more  approved  than  the  other:  for  whoever  exalts  himself, 
shall  be  humbled;  but  whoever  humbles  himself,  shall  be 
exalted. 

15. — Then  they  presented  babes  to  him,  that  he  might 
touch  them:  the  disciples  observing  it,  rebuked  them.  But 
Jesus  calling  them  to  him,  said,  Permit  the  children  to  come 
to  me,  and  do  not  forbid  them;  for  of  such  is  the  kingdom 
of  God.  Indeed,  I  say  to  you,  whoever  will  not  receive  the 
kingdom  of  God  as  a  child,  shall  never  entei'  it. 

18. — Then  a  .certain  ruler  asked  him,  saying.  Good 
Teacher,  what  good  shall  I  do  to  obtain  eternal  life?  Jesus 
answered.  Why  do  you  call  me  good?  God  alone  is  good. 
You  know  the  commandments:  Do  not  commit  adultery; 
do  not  commit  murder;  do  not  steal;  do  not  give  false  testi- 
mony; honor  your  father  and  y<nir  mother.  He  replied,  All 
these  I  have  observed  li-om  my  childhood.  Hearing  this, 
Jesus  said  to  him.  Yet  in  one  thing  you  are  deficient:  sell 
all  that  you  have,  and  disti-ibute  to  the  poor,  and  you  shall 
have  treasure  in  heaven :  then  come  and  follow  me.  When 
he  heard  this,  he  was  exceedingly  sorrowful;  for  he  was 
very  rich. 

24. — Jesus,  perceiving  that  he  was  very  sorrowliil,  said. 
How  difficult  will  it  be  for  men  of  opulence  to  enter  the 
kingdom  of  God.  It  is  easier  for  a  camel  to  pass  through 
a  needle's  eye,  than  for  a  rich  man  to  enter  the  kingdom  of 
God.  The  hearers  said.  Who,  then,  can  be  saved?  Jesus 
answered,  Things  impossible  to  men,  are  possible  to  God. 

28. — Then  Peter  said,  Lo!  we  have  forsaken  all,  and  fol- 
lowed thee.  Jesus  answered.  Indeed,  I  say  to  you,  that 
thei-e  is  none  who  shall  have  forsaken  his  house,  or  parents, 
or  bi-others,  or  wife,  or  children,  on  account  of  the  kingdom 
of  God;  who  shall  not  receive  manifold  more  in  return,  in 
this  world,  and  in  the  future,  eternal  life. 

31. — Then  Jesus,  taking  the  twelve  aside,  said,  to  them, 
We  are  now  going  to  Jerusalem,  where  all  that  the  prophets 
have  written,  shall  be  accomplished  on  the  Son  of  Man. 
For  he  shall  be  delivered  to  the  Gentiles,  and  ridiculed,  and 
insulted,  and  spitted  on.    And  after  scourging,  they  will  kill 


Ch.  XIX.  LUKE.  177 

him;  and  he  shall  rise  agyin  the  third  day.  But  they  imder- 
stood  none  ot"  these  thmgn:  this  discourse  was  dark  to  them; 
they  did  not  comprehend  its  meaning-. 

35. — When  he  came  near  to  Jericho,  *>  blind  man,  who 
sat  by  the  way-side  begging,  hearing  the  ci'owd  jjass  by,  in- 
quii'ed  what  was  the  matter.  And  Ijeing  told  that  Jesus  the 
Nazarene  was  i)assing  by,  he  ^'immediately  cried,  saying, 
Jesus,  Son  of  David,  have  \niy  jn  me.  They  who  went  be- 
fore, charged  him  to  be  silent;  but  he  cried  still  the  louder. 
Son  of  David,  have  pity  on  me.  Jesus  stopped,  and  com- 
manded them  to  bring  the  man  to  him.  And  when  he  was 
nigh,  he  asked  him,  saying.  What  do  you  wish  me  to  do  ibr 
you?  He  answered,  Master,  to  give  me  my  sight.  And 
Jesus  said  to  him,  Receive  your  sight;  your  faith  has  cured 
you.  Instantly  he  received  his  sight,  and  Ibllowed  him,  glo- 
riiying  God;  and  all  the  people  saw  it,  and  praised  God. 

XIX. — When  Jesus  had  entered,  and  was  passing 
through  Jericho,  behold,  a  man  named  Zaccheus,  a  rich 
man,  and  chief  of  the  publicans,  endeavored  to  see  what  sort 
t)f  person  he  was,  but  could  not  for  the  press,  being  of  a  low 
stature.  Therefore,  running  before,  he  climbed  up  into  a 
sycamore,  to  see  him;  having  observed  that  he  was  going 
that  way.  When  Jesus  came  to  the  place,  he  looked  up, 
and  seeing  him,  said,  Zaccheus,  make  haste  and  come  down, 
for  to-day  I  must  abide  at  your  house.  And  he  made  haste, 
and  came  down,  and  received  him  joyfully.  When  the  mul- 
titude perceived  this,  they  said,  mui-muring.  He  is  gone  to 
be  entertained  by  a  sinner.  But  Zaccheus,  pi-esenting  him- 
self before  Jesus,  said.  Master,  half  of  my  goods  I  will  give 
to  the  poor;  and  if  in  anything  I  have  wronged  any  man,  I 
will  restore  fourfold.  And  Jesus  said,  concerning  him,  To- 
day is  salvation  come  to  this  house;  inasmuch  as  he  also  is 
a  son  of  Abraham.  For  the  Son  of  Man  is  come  to  seek 
and  recover  that  which  was  lost. 

11. — As  the  people  were  attentive,  he  added  this  para- 
ble, because  he  was  nigh  to  Jerusalem,  and  they  liuicied  the 
Reign  of  God  would  immediately  commence.  A  ceitain 
nobleman  went  abroad  to  procure  Ibr  hiinsell"  the  royalty, 
and  then  retui'u;  and  having  called  ten  ol'  his  servants,  and 
delivered  to  them  ten  pounds,  he  said,  improve  these  till  1 
return.  Now  his  citizens  haled  him;  and  sending  an  em- 
bassy alter  him,  protesteil.  We  will  not  have  this  man  for 
our  king.  AVhen  he  i-eturned,  vested  with  royal  power,  he 
commanded  those  .ser\  ants  to  be  called  to  whom  he  had  com- 
mitted the  money,  lliat  he  might  knoAV  what  every  one  had 
12 


178  LUKE.  Ch.  XiX 

gained.  Then  the  first  came,  and  said,  Mj  Lord,  your 
pound  has  gained  ten  pounds.  He  answered.  Well  done, 
good  servant;  because  you  have  been  faithful  in  a  very  small 
matter,  receive  the  government  of  ten  cities.  And  the  second 
who  came,  said,  My  Lord,  your  pound  has  gained  five  pounds. 
He  answered,  Be  you  also  governor  of  five  cities.  Another 
came,  saying.  My  Lord,  here  is  your  pound,  which  I  have 
kept  laid  up  in  a  napkin;  for  I  was  afraid  of  you,  because 
you  are  a  hard  master;  you  exact  what  you  did  not  give, 
and  reap  what  you  did  not  sow.  He  answered.  Out  of  your 
own  mouth,  you  malignant  servant,  I  will  condemn  you. 
Did  you  know  that  I  am  a  hard  master,  exacting  what  I  did 
not  give,  and  reaping  what  I  did  not  sow?  Why,  then,  did 
you  not  put  my  money  into  the  bank;  that  at  my  return  I 
might  have  received  it  with  interest?  Then  he  said  to  his 
attendants,  Take  the  pound  fi"om  him,  and  give  it  to  him 
who  has  ten  pounds.  They  answered.  My  Lord,  he  has  ten 
pounds.  He  replied,  I  tell  you,  that  to  every  one  who  has, 
more  shall  be  given;  but  from  him  who  has  not,  even  that 
which  he  has  shall  be  taken.  But  as  for  those  my  enemies, 
who  would  not  have  me  for  their  king,  bring  them  hither, 
and  slay  them  in  my  presence. 

sectio:n^  xn. 

THE   ENTRY   INTO   JERUSALEM. 

28. — AFTER  this  discourse,  Jesus  walked  foremost, 
traveling  toward  Jerusalem.  When  he  approached  Beth- 
phage  and  Bethany,  near  the  mountain  called  the  Mount  of 
Olives,  he  sent  two  of  his  disciples,  saying.  Go  to  yonder 
village,  where,  as  you  enter,  you  will  find  a  colt  tied,  on 
which  no  man  ever  rode;  loose  him,  and  bring  him.  If  any 
one  ask  you  why  you  loose  him,  you  shall  answer.  Because 
the  Master  needs  him.  Accordingly,  they  who  received  this 
order,  went,  and  Ibuiul  everything  as  he  had  told  them.  As 
they  were  loosing  the  colt,  the  owners  said  to  them,  Why 
loose  you  the  colt?  They  answered,  The  Master  needs  him. 
So  they  brought  him  to  Jesus,  and  having  thrown  their  man- 
tles upon  the  colt,  set  Jesus  on  it.  As  he  went,  the  people 
spread  their  mantles  in  the  way  before  him.  When  he  was 
so  near  as  the  descent  of  the  Mount  of  Olives,  the  whole 
multitude  of  the  disciples  began  to  praise  God  in  loud  ac- 
clamations, for  all  the  miracles  which  they  had  seen;  saying, 
Blessed  be  the  King  who  comes  in  the  name  of  the  Lord ! 


Ch.  XX.  LUKE.  17!i 

Peace  in  heaven,  and  glory  in  the  highest  heaven !  Upon 
this,  some  Pharisees  in  the  crowd  said  to  him,  Kaljl)i,  rebulie 
your  disciples.  He  answered,  I  tell  you,  that  if  these  were 
silent,  the  sloiu's  would  cry  out. 

41.-  —When  lie  eame  near,  and  beheld  the  city,  he  wept 
over  it,  saying,  O  that  thou  hadst  known,  at  least  in  this  thy 
day,  the  things  whieh  concern  thy  peace!  But  now  they 
are  hid  liom  thine  eyes:  ibr  the  days  are  coming  upon  thee, 
when  thine  enemies  will  surround  thee  with  a  rampart,  and 
inclose  thee,  and  shut  thee  iip  on  every  side;  and  will  level 
thee  with  the  ground,  thee  and  thy  children,  and  will  not 
leave  thee  one  stone  upon  another,  because  thou  didst  not 
know  the  time  when  thou  wast  visited. 

45. — Afterward  he  went  into  the  temple,  and  drove  out 
thence  those  who  sold,  and  those  who  bought  in  it,  saying 
to  them.  It  is  written,  "  My  house  is  a  house  of  prayer,  but 
you  have  made  it  a  den  of  robbers." 

47. — And  he  taught  daily  in  the  temple,  while  the  chief 
priests  and  the  scribes,  and  persons  of  principal  note,  sought 
his  destruction;  but  could  not  devise  how  to  effect  it:  for 
all  the  people  heard  him  with  the  gi'catest  attention. 

XX. — One  of  those  days,  as  he  was  teaching  the  people 
"n  the  temple,  and  publishing  the  good  tidings,  the  chief 
priests  and  the  scribes,  with  the  elders,  came  ujjon  him,  say- 
ing. Tell  us  by  what  authority  you  do  these  things;  or  who 
is  he  that  empowered  you?  He  answering,  said  to  them,  I 
also  have  a  question  to  put  to  you.  Tell  me,  then.  Was  the 
commission  which  John  had  to  immerse,  from  he&'ven,  or 
from  men?  But  they  reasoned  thus  among  themselves.  If 
we  say.  From  heaven,  he  will  reply.  Why,  then,  did  you  not 
believe  him?  And  if  we  say,  From  men,  all  tho  people  will 
stone  us;  for  they  are  persuaded  that  John  was  a  prophet. 
They  therelbre  answered,  that  they  could  not  tell  whence. 
Jesus  replied,  Neither  do  I  tell  you  by  whiit  authority  I 
do  these  things. 

9. — Then  he  s])oke  to  the  people  this  i)arable:  A  man 
planted  a  vineyard,  and  farmed  it  out,  and  ha  /ing  traveled, 
continued  long  abroad.  The  season  being  come,  he  sent  a 
servant  to  the  husbandmen,  to  receive  of  the  j)roduce  of  the 
vineyard;  but  they  beat  him,  and  sent  him  back  empty. 
Afterward,  he  sent  ancther  servant,  whom  they,  having 
beaten,  and  used  shamefully,  also  sent  away  emj)ty.  He 
alterward  dispatched  a  third  to  them.  Him,  likewise,  they 
wounded  and  drove  away.  Then  the  proprietor  of  the  vine- 
yard said,  What  shall  I  do?  I  will  send  my  beloved  son; 
they  will  surely  rcvejcnce  him,  when  they  tee  him.     But 


180  LUKE.  Ch.  XX. 

when  the  hiasbandmen  saw  him,  they  reas©necl  thus  among 
themselves,  This  is  the  heii-*;  come,  let  us  kill  him,  that  the 
inheritance  may  be  our  own.  And  having-  thi'ust  him  out  of 
the  vineyard,  they  killed  him.  What,  therefore,  will  the 
proprietor  of  the  vineyard  do  to  them?  He  will  come  and 
destroy  those  husbandmen,  and  give  the  vineyard  to  others. 
And  some  of  his  hearers  said,  God  forbid. 

17. — fJesus,  looking  on  them,  said,  "What,  then,  means 
that  expression  of  scripture,  "A  stone  which  the  builders 
rejected,  is  made  the  head  of  the  corner.  Whosoever  shall 
fall  upon  that  stone,  shall  be  bruised;  but  on  whomsoevei' 
it  shall  fall,  it  will  crush  him  to  pieces?"  At  that  time,  the 
chief  priests  and  the  scribes,  knowing  that  he  had  spoken 
this  parable  against  them,  would  have  laid  hands  on  him,  but 
feared  the  people. 

20. — And  they  watched  him,  and  set  spies  upon  him,  in- 
structing them  to  personate  conscientious  men,  and  surprise 
him  in  his  words,  that  they  might  deliver  him  to  the  power 
and  authority  of  the  procurator.  These  accosted  him  with 
this  question,  Rabbi,  we  know  that  you  speak  and  teach  up- 
rightly, and  that,  without  respect  of  persons,  you  iaithfully 
recommend  the  way  of  God.  Is  it  lawful  for  us  to  pay  taxes 
to  Cesar,  or  not?  He  perceiving  their  subtlety,  answered. 
Why  would  you  entangle  me?  Show  me  a  denarius.  Whose 
image  and  inscription  has  it?  They  answered,  Cesar's. 
He  replied.  Render,  therefore,  to  Cesar,  that  which  is  Cesar's, 
and  to  God,  that  which  is  God's.  Thus  they  could  not  sur- 
prise him  in  his  discourses  before  the  people;  wherefore,  ad- 
miring his  answer,  they  kept  silence. 

27. — Afterward,  some  of  the  Sadducees,  who  deny  a  fu- 
ture state,  came  to  him  with  this  question:  Rabbi,  Mose« 
has  enjoined  in  his  writings,  that  a  man  whose  brother  dies 
childless,  outlived  by  his  wife,  shall  marry  the  widow,  and 
raise  issue  to  his  brother.  Now  there  were  seven  brothers; 
the  first  of  whom,  having  taken  a  wife,  died  childless:  the 
second  married  the  widow,  and  also  died  childless;  the  third 
married  her,  as  did  likewise  the  rest;  and  all  the  seven  died, 
leaving  no  children.  Last  of  all,  the  woman  also  died.  To 
which  of  them,  therefore,  will  she  be  wife,  at  the  resurrec- 
tion; for  she  has  been  married  to  all  the  seven?  Jesus  an- 
swering, said  to  them.  The  people  of  this  world  marry,  and 
are  given  in  marriage;  but,  among  them  who  shall  be  hon- 
ored to  share  in  the  resurrection,  and  the  other  world,  there 
will  be  neither  marrying  nor  giving  in  marriage;  for  they 
can  not  die  any  more;  because,  like  the  angels,  they  are  chil- 
dren of  God,  being  children  of  the  resurrection.     But  that 


Ch     'CXI.  LUKE.  181 

the  dead  are  raised,  even  Moses  has  suggested,  calling  the 
Lord  who  appeared  in  the  bush,  the  God  of  Abraham,  and 
the  God  of  Isaac,  and  the  God  of  Jacob.  Now  he  is  not  a 
God  of  the  dead,  but  of  the  living;  lor  they  are  all  alive  to 
him.  Then  some  of  the  scribes  said  to  him,  Rabbi,  you  have 
spoken  well.  Alter  that,  they  did  not  venture  to  ask  him 
any  moi'e  questions. 

11. — And  he  said  to  them,  Why  is  it  affirmed  that  the 
Messiah  must  be  a  son  of  David?  Yet,  David  himself 
says,  in  the  book  of  the  Psalms,  "  The  Lord  said  to  my 
Lord,  Sit  at  my  right  hand,  till  I  make  thy  foes  thy  foot- 
stool.'' As  David  thus  calls  him  his  Lord,  how  can  he  be 
David's  son? 

45. — Then,  in  the  audience  of  all  the  people,  he  said  to 
his  disciples,  Beware  of  the  scribes,  who  love  to  walk  in 
robes,  and  aflect  salutations  in  public  places,  and  the  princi- 
pal seats  in  the  synagogues,  and  the  uppermost  places  at 
feasts;  who  devour  the  families  of  widows,  and  make  long 
prayers  foi-  a  disguise.  These  shall  sufler  the  severest  pun- 
ishment. 

XXI. — As  Jesus  was  observing  the  j-ich  casting  their 
gilts  into  the  treasury,  he  saw  an  indigent  widow  throw 
in  two  mites.  And  he  said,  I  tell  you,  truly,  that  this  poor 
widow  has  cast  in  more  than  any  of  them;  for  all  of  these, 
out  of  their  superfluous  store,  have  thrown  into  the  sacred 
chest :  whereas,  she  has  thrown  in  all  the  little  that  she  had. 


SECTION"  xm. 


THE   LAST   SUPPER. 

5. — SOME  having  remarked,  that  the  temple  was  adorned 
with  beautiful  stones  and  presents,  he  said.  The  time  will 
come,  when  these  things  which  you  behold,  shall  be  so  razed 
that  one  stone  w\\\  not  be  left  ni)on  another.  Then  they 
asked  him,  saying,  Kabl)i,  when  will  these  things  be:  and 
what  will  be  the  sign,  when  they  are  about  to  be  accom- 
plished? He  answered,  Take  care  that  you  be  not  seduced: 
ibr  many  will  assume  my  character,  saying,  I  am  the  i)erson, 
and  the  time  ai)[)roaches;  therelbre,  do  not  follow  them. 
But  when  you  shall  hear  of  wars  and  insurrections,  be  not 
terrified:  ibr  these  things  must  first  happen;  but  the  end 
will  not  iiinnediately  Ibllow. 

10. — IK-  adilcd,  Then  will  nation  rise  against  nation,  and 
kingdom  against  kingdom.      And  there  shall  be  great  earth- 


182  LUKE.  Ch.  XXL 

quakes  in  sundry  places,  and  famines,  and  pestilences;  there 
shall  be  also  frig-htful  appearances,  and  great  prodigies  in 
the  sky.  But,  before  all  this,  you  shall  be  apprehended  and 
prosecuted,  and  delivered  to  synagogues,  and  imprisoned, 
and  dragged  before  kings  and  governors,  because  of  my 
name :  and  this  will  aiford  scope  for  your  testimony.  Be, 
therefore,  resolved  not  to  premeditate  what  defense  you 
shall  make;  for  I  will  give  you  an  utterance,  and  wisdom, 
which  none  of  your  adversaries  shall  be  able  to  refute  or  re- 
sist. And  you  shall  be  given  up  even  by  parents,  and  broth- 
ers, and  kinsmen,  and  friends;  and  some  of  you  will  be  put 
to  death.  And,  on  my  account,  you  shall  be  universally 
hated.  Yet  not  a  hair  of  your  head  shall  be  lost.  Save 
your  souls  by  your  perseverance. 

20. — Now,  when  you  shall  see  Jerusalem  invested  with 
armies,  know  that  its  desolation  is  nigh.  Then  let  those  in 
•Judea  flee  to  the  mountains;  let  those  in  the  city  make  their 
escape,  and  let  not  those  in  the  country  enter  the  city :  for 
these  will  be  days  of  vengeance,  in  which  all  the  denuncia- 
tions of  the  scriptures  shall  be  accomplished.  But,  alas,  for 
the  women  with  child,  and  for  them  who  give  suck  in  those 
days!  for  there  shall  be  great  distress  in  the  land,  and  wrath 
upon  this  people.  They  shall  fall  by  the  sword;  they  shall 
be  carried  captive  into  all  nations;  and  Jerusalem  shall  be 
trodden  by  the  Gentiles,  until  the  times  of  the  Gentiles  be 
over.  And  there  shall  be  signs  in  the  sun,  and  in  the  moon, 
and  in  the  stars;  and  upon  the  earth,  the  anguish  of  de- 
sponding nations;  and  roarings  in  the  seas,  and  floods;  men 
expiring  with  the  fear  and  apprehension  of  those  things 
which  are  coming  upon  the  world :  for  the  powers  of  heaven 
shall  be  shaken.  Then  they  shall  see  the  Son  of  Man  com- 
ing in  a  cloud,  with  great  glory  and  power.  Now  when 
these  things  begin  to  be  fulfilled,  look  up,  and  lift  up  your 
heads;  because  your  deliverance  approaches 

29. — He  proposed  to  them,  also,  this  comparison:  Con- 
sider the  fig  tree,  and  the  other  ti-ees.  When  you  observe 
them  shooting  forth,  you  know,  of  yourselves,  that  the  sum- 
mer is  nigh.  Know,  in  like  manner,  when  you  shall  see 
these  events,  that  the  Reign  of  God  is  nigh.  Indeed,  I  say 
to  you,  that  this  race  shall  not  tail  until  all  be  accomplish- 
ed. Heaven  and  earth  shall  fail;  but  my  words  shall  not 
fail.  Take  heed,  therefore,  to  yourseb.es,  lest  your  hearts 
be  overcharged  with  surfeiting,  and  drunkenness,  and  worldly 
cares,  and  that  tlay  come  upon  you  unawares:  for,  as  a  net, 
it  shall  inclose  all  the  inhalntants  of  the  earth.  Be  vigilant, 
therefore,  praying  on  every  occasion,  that  you  may  be  ac- 


Cu.  XXII.  LUKE.  183 

counted  worthy  to  escape  all  these  approaching  evils,  and  tc 
stand  bclbre  the  Son  of  Man. 

37. — Thus  Jesus  taught  in  the  temple  by  day,  but  retired 
at  night  to  the  mountain,  called  the  Mount  of  Olives.  And 
every  morning  the  people  resorted  early  to  the  temple  to 
hear  him. 

XXII. — KoAV  the  feast  of  unleavened  bread,  called  the 
passover,  being  near,  the  chief  priests  and  the  scribes  sought 
how  they  might  kill  him,  for  they  feared  the  j^eople.  Then 
Satan  entered  into  Judas,  surnamed  Iscariot,  who  was  of  the 
ninnber  of  the  twelve.  And  he  went  and  concerted  with  the 
chief  priests  and  officers,  how  he  might  deliver  Jesus  into 
their  hands.  And  they  were  glad,  and  agreed  to  give  him 
a  certain  sum,  which  Judas  having  accepted,  watched  an  op- 
portunity to  deliver  him  up  without  tumult. 

7. — Xow,  the  day  of  unleavened  bread  being  come,  on 
which  the  passover  must  be  sacrificed,  Jesus  sent  Peter  and 
John,  saying.  Go,  and  prepare  for  us  the  passovei',  that  we 
may  eat  it.  They  asked  him.  Where  shall  we  ]>repare  it? 
He  answered.  When  you  enter  the  city,  you  will  meet  a  man 
carrying  a  pitcher  of  Avatei*;  follow  him  into  the  house  which 
he  shall  enter,  and  say  to  the  master  of  the  house.  The 
Teacher  asks  you.  Where  is  the  guest-chamber,  where  I 
may  eat  the  passover  with  my  disciples?  And  he  will  show 
you  a  large  upper  room,  furnished;  make  ready  there.  So 
they  went,  and,  having  found  everything  as  he  had  told 
them,  prepared  the  passover. 

14. — When  the  horn-  was  come,  he  placed  himself  at 
table  with  the  twelve  Apostles,  and  said  to  them,  M\;ch  have 
I  longed  to  eat  this  passover  with  you,  before  I  suffer:  for  I 
declare  to  you,  that  I  will  never  partake  of  another,  until  it 
be  accomplished  in  the  kingdom  of  God.  Then,  taking  a 
cup,  he  gave  thanks,  and  said.  Take  this,  and  share  it 
amongst  you;  for  I  assure  you,  that  I  will  not  again  drink 
of  the  product  of  the  vine,  until  the  Reign  of  God  be  come. 
Then  he  took  bread,  and  having  given  thanks,  broke  it,  and 
gave  it  to  them,  saying.  This  is  my  body,  which  is  given  lor 
you.  Do  this  in  commemoi'ation  of  me.  He  likewise  gave 
the  cuj),  alter  supper,  saying.  This  cup  is  the  new  Institu- 
tion in  my  blood,  which  is  shed  for  you. 

21. — IVIai'k,  however,  lliat  the  hand  of  him  who  betrays 
nie,  is  on  the  table  with  mine.  The  Son  of  Man  is  going 
away,  as  has  been  defeimined:  neverfheless,  alas,  for  that 
man  by  wliom  lie  is  beti'ayed!  Then  they  began  to  inquire 
among  themselves,  which  of  them  it  could  be  that  would  do 
this. 


184  LUKE.  Ch.  XXII 

24. — There  had  been,  also,  a  contention  amongst  them, 
which  of  them  should  be  accounted  the  greatest.  And  he 
said  to  them.  The  kings  of  the  nations  exercise  doniinion 
over  them ;  and  they  who  oppress  them,  are  styled  beneiac- 
tors.  But  with  you,  it  must  be  otherwise :  nay,  let  the  great- 
est amongst  you  be  as  the  least;  and  him  who  governs,  as  he 
who  serves.  For,  which  is  greater,  he  Avho  is  at  table,  or  he 
who  serves?  Is  not  he  that  is  at  table?  Yet  I  am  amongst 
you  as  one  who  serves.  You  are  they  who  have  continued 
with  me  in  my  trials.  And  I  grant  to  you  to  eat,  and  to 
drink  at  my  table,  in  my  kingdom,  (forasmuch  as  my  Father 
has  granted  me  a  kingdom,)  and  to  sit  on  thrones,  judging 
the  twelve  tribes  of  Israel. 

31. — The  Lord  said,  also,  Simon,  Simon,  Satan  has  ob- 
tained permission  to  sift  you  as  wheat;  but  I  have  prayed 
for  you,  that  your  faith  fail  not;  do  you,  therefore,  when  you 
have  recovered  yourself,  confirm  your  brethren.  He  an- 
swered. Master,  I  am  ready  to  accompany  you,  both  to  pris- 
on, and  to  death.  Jesus  replied,  I  tell  you,  Peter,  the  cock 
shall  not  crow  to-day,  beibre  you  have  thrice  denied  that  you 
know  me. 

35. — Then  he  said  to  them,  When  I  sent  you  without 
purse,  and  bag,  and  shoes,  did  you  want  anything?  But 
now,  said  he,  let  him  that  has  a  purse,  take  it,  and  likewise 
his  bag;  and  let  him  who  has  no  sword,  sell  his  mantle,  and 
buy  one;  for  I  tell  you  that  this  scripture,  "  He  was  ranked 
among  malefactors,"  is  now  to  be  accomplished  in  me :  for 
the  things  relating  to  me  must  be  fulfilled.  They  said.  Mas- 
ter, here  are  two  swords.  He  replied.  It  is  enough.  Then 
he  went  out,  and  repaired,  as  he  was  wont,  to  the  Mount  of 
Olives,  and  his  disciples  followed  him. 

40. — Being  arrived  there,  he  said  to  them,  Pray  that  you 
may  not  yield  to  temptation.  Then,  being  withdrawn  Irora 
them  about  a  stone's  cast;  he  kneeled  down  and  prayed,  say- 
ing. Father,  if  thou  wilt,  take  this  cup  away  from  me;  nev- 
ertheless, not  my  will,  but  thine  be  done.  And  there  ap- 
peared to  him  an  angel  from  heaven,  strengthening  him. 
And  being  in  an  agony  of  grief,  he  prayed  the  more  fer- 
vently, and  his  sweat  fell  like  clotted  blood  to  the  ground. 
Having  arisen  from  prayer,  and  returned  to  the  disciples,  he 
found  them  sleeping,  oppressed  with  grief;  and  said  to  them. 
Why  do  you  sleep?  Arise,  and  pray,  lest  the  trial  overcome 
yon. 

47. — Before  he  had  done  speaking,  he  saw  a  multitii' Ic ; 
and  he  who  was  called  Judas,  one  of  the  twelve,  walked  be- 
fore them,  and  came  up  to  Jesiis,  to  kiss  him.    Jesus  said  to 


Ch.  XXn.  LUKE.  185 

him,  Judas,  do  you  betray  the  Son  of  Man  with  a  kissr 
Now,  those  who  were  with  him,  foreseeing  what  would  hap- 
pen, said  to  liini,  Master,  shall  we  strike  with  the  sword? 
And  one  of  them  sti-uck  the  servant  of  the  high  priest,  and 
cut  off  his  I'ight  ear.  Jesus  said.  Let  this  suffice;  and  touch- 
ing his  ear,  he  healed  him.  Then  Jesus  said  to  the  chief 
priests,  and  the  officers  of  the  temple-guard,  and  the  elders, 
who  were  come  to  ajiprehend  him,  Do  you  come  with  swords 
and  clubs,  as  in  pursuit  of  a  robber?  While  I  was  daily  with 
you  in  the  temple,  you  did  not  attempt  to  ai'rest  me.  But 
this  is  your  hour,  and  the  power  of  darkness. . 

SECTION  XIY. 

THE   CRUCIFIXION. 

54. — THEN  they  seized  him,  and  led  him  away  to  the' 
high  priest's  house.  And  Peter  followed,  at  a  distance. 
When  they  had  ki7idled  a  fire  in  the  middle  of  the  court, 
and  were  sitting  roimd  it,  Peter  sat  down  among  them.  And 
a  maid  ser\ant,  having  observed  him  sitting  by  the  fire,  and 
viewed  him  attentively,  said.  This  man  also  was  with  him. 
But  he  disowned  him,  saying.  Woman,  I  know  him  not.  A 
little  while  altei-,  another  seeing  him,  said,  You,  also,  are  one 
of  them.  Peter  answered,  Man,  I  am  not.  About  an  hour 
alter,  another  averred  the  same  thing,  saying.  This  man  was 
sui'ely  with  him,  for  he  is  a  Galilean.  Peter  answered,  ISIan, 
I  know  nothing  of  this  matter.  And  just  as  he  spoke  the 
word,  a  cock  crew.  Then  the  Lord,  turning,  looked  upon 
Peter,  and  Peter  called  to  mind  the  word  which  the  Lord  had 
said  to  him.  Before  the  cock  crow,  you  will  disown  me 
thrice.     And  he  went  out  and  wept  bitterly. 

63. — Meantime,  they  who  had  Jesus  in  charge,  mocked 
and  beat  him;  and  liaving  blindlblded  him,  struck  him  on 
the  face,  and  asked  him,  saying.  Divine  who  it  is  that  smote 
you.  And  many  other  abusive  things  they  said  against 
lilm. 

60. — As  soon  as  it  was  (hiy,  the  national  senate,  with  the 
chief  priests  and  scribes,  were  assembled,  and  having  caused 
iiiii)  lo  be  brought  into  their  c(mncil-chamber,  said  to  him. 
If  you  be  the  Messiah,  tell  us.  lie  answered,  If  I  tell  you, 
you  will  not  believe:  and  if  I  put  a  question,  you  will  neither 
answer  nie,  nor  aeipiit  me.  llcreaftei-  the  Son  of  Man  shall 
be  seated  at  the  right  hand  of  Almighty  God.  They  all  re- 
prie(|,  You  are,  then,  the  Son  of  God?     He  answei-ed,  Yoit 


186  LUKE.  Ch.  XXm. 

say  the  truth.  Then  they  cried,  What  further  need  have  we 
of  evidence?  We  have  heard  enough  ourselves,  fi-om  hia 
own  mouth. 

XXIII, — And  the  assembly  broke  up,  and  conducted 
Jesus  to  Pilate:  and  they  accused  him,  saying,  We  found 
this  man  perverting  the  nation,  and  forbidding  to  give  tribute 
to  Cesar,  calling  himself  Messiah  the  King.  Then  Pilate, 
asking  him,  said.  You  are  the  King  of  the  Jews?  He  an- 
swered, You  say  right.  Pilate  said  to  the  chief  priests  and 
the  multitude,  I  find  nothing  criminal  in  this  man.  But 
they  became  more  vehement,  adding,  He  raised  sedition 
among  the  people,  by  the  doctrine  which  he  spread  through 
all  Judea,  from  Galilee,  where  he  began,  to  this  place.  When 
Pilate  heard  them  mention  Galilee,  he  asked,  whether  the 
man  were  a  Galilean.  And  finding  that  he  belonged  to 
Herod's  jurisdiction,  he  sent  him  to  Herod,  who  was  also 
then  at  Jerusalem. 

8. — And  Herod  was  very  glad  to  see  Jesus :  it  was  what 
he  had  long  desired;  having  heard  much  of  him,  and  hoping 
to  see  him  perform  some  miracle.  He,  therefore,  asked  him 
many  questions,  but  Jesus  returned  him  no  answer.  Yet 
the  chief  priests  and  the  scribes,  who  were  present,  accused 
him  with  eagerness.  But  Herod  and  his  military  train  de- 
spised him:  and  having,  in  derision,  arrayed  him  in  a  splen- 
did robe,  remanded  him  to  Pilate.  On  that  day,  Pilate  and 
Herod  became  friends;  for,  before,  they  had  been  at  enmity. 

13. — Pilate,  having  convened  the  chief  priests,  the  ma- 
gistrates and  the  people,  said  to  them,  You  have  brought 
this  man  before  me,  as  one  who  excites  the  i>eople  to  revolt; 
yet,  having  examined  him  in  your  presence,  I  have  not  found 
him  guilty  of  any  of  those  crimes  of  which  you  accuse  him. 
Neither  has  Herod;  for  I  referred  you  to  him.  Be  assured, 
then,  that  he  has  done  nothing  to  deserve  death.  I  will 
therefore  chastise  him,  and  release  him.  For  it  was  neces- 
sary that  he  should  release  one  to  them  at  the  festival.  Then 
all  cried  out  together,  Away  with  this  man,  and  release  to 
us  Barabbas.  I^ow  Barabbas  had  been  imprisoned  for  rais- 
ing sedition  in  the  city,  and  for  murder.  Pilate,  willing  to 
release  Jesus,  again  expostulated.  But  they  cried,  say- 
i-ng.  Crucify!  crucify  him!  A  third  time  he  repeated,  Why? 
What  evil  has  this  man  done?  I  do  not  find  him  guilty  of 
any  capital  crime;  I  will  therefore  chastise  him,  and  release 
him.  But  they  persisted,  demanding,  with  much  clamor, 
that  he  might  be  crucified.  At  last,  their  clamors,  and  those 
of  the  chief  priests,  prevailed:  and  Pilate  pronounced  sen- 
tence, that  it-  should  be  as  they  desired.     Accordingly,  be 


Ch.  XXin.  LUKE.  187 

released  a  man  who  had  been  imprisoned  for  sedition  and 
murder;  whom  they  required;  and  gave  up  Jesus  to  their 
will. 

2(). — xVs  they  led  him  away,  they  laid  hold  of  one  Simon, 
a  Cyrenian,  coming-  fi'om  the  country,  and  laid  the  cross  on 
him,  that  he  might  bear  it  after  Jesus.  And  a  g-reat  multi- 
tude followed  him,  amongst  whom  were  many  women,  who 
lamented  and  bewailed  him.  But  Jesus,  turning-  to  them, 
said.  Daughters  of  Jerusalem,  weejj  not  for  me,  but  weep 
for  yourselves,  and  for  your  children:  for  the  days  are  com- 
ing, in  which  they  shall  say,  Happy  the  barren,  the  wombs 
which  never  bare,  and  the  breasts  which  never  g-ave  suck ! 
Then  they  shall  cry  to  the  mountains,  Fall  on  us;  and  to  the 
hills,  Cover  us:  for  if  it  fare  thus  with  the  green  tree,  how 
shall  it  fare  with  the  dry?  And  two  malefactors  were  also 
led  with  him  to  execution. 

33. — When  they  came  to  the  place  called  Calvary,  they 
there  nailed  him  to  a  cross,  and  the  malefactors  also;  one  at 
his  right  hand,  the  other  at  his  left.  And  Jesiis  said.  Father, 
forgive  them,  for  they  know  not  what  they  do.  And  they 
parted  his  garments  by  lot.  While  the  people  stood  gazing, 
even  their  rulers  joined  them  in  ridiculing  him,  and  saying. 
This  man  saved  others:  let  him  save  himself,  if  he  be  the 
Messiah,  the  elect  of  God.  The  soldiers  likewise  mocked 
him,  coming  and  offering  him  vinegar,  and  saying.  If  you  be 
the  King  of  the  Jews,  save  yourself.  There  was  also  an  in- 
scription over  his  head  in  Greek,  Latin,  and  Hebrew,  THIS 
IS  THE  KING  OF  THE  JEWS. 

39. — Now,  one  of  the  malefactors  who  suffered  with  him, 
reviled  him,  saying.  If  you  be  the  Messiah,  save  yourself 
and  us.  The  other,  rebuking  him,  answered,  Have  you  no 
fear  of  God,  you  who  are  undergoing  the  same  punishment? 
And  we,  indeed,  justly;  for  we  receive  the  due  reward  of 
our  deeds:  but  this  man  has  done  nothing  amiss.  And  he 
said  to  Jesus,  Remember  me.  Lord,  when  thou  comest  to 
thy  kingdom.  Jesus  answered.  Indeed,  I  say  to  you,  To- 
day you  shall  l)e  with  nie  in  pai'adise. 

4-1. — And,  about  the  sixth  hour,  there  was  darkness  over 
all  the  land,  which  lasted  till  the  ninth.  The  sun  was  daik- 
ened,  and  the  vail  of  the  ten\ple  was  rent  in  the  midsr. 
And  Jesus  said  with  a  loud  voice.  Father,  into  thy  hands  I 
connnit  my  spirit;  and  iiaving  thus  said,  he  expired.  Then, 
the  centurion,  observing  what  had  hajipened,  gave  glory  to 
(rod;  saying,  Assui-edly,  this  was  a  righteous  man.  Nay, 
all  the  people  who  were  })resent  at  this  si)ectacle,  and 
«aw  what  had  passed,  returned,  beating  their  breasts.     And 


188  LUKE.  Ch.  XXrV. 

all  his  acquaintance,  and  the  women  who  had  followed  hiui 
Irom  Galilee,  standing  at  a  distance,  beheld  these  things. 

SECTION  XV. 

THE   BESURREOTION. 

50. — NOW,  from  Arimathea,  a  city  of  Jndea,  there  was 
a  senator,  named  Joseph,  a  good  and  just  man,  who  had  not 
concurred  in  the  resolutions  and  proceedings  of  the  rest; 
and  who,  himself,  also  expected  the  Reign  of  God.  This 
man  went  to  Pilate,  and  begged  the  body  of  Jesus.  And 
having  taken  it  down,  he  wrapped  it  in  linen,  and  laid  it  in 
a  tomb  cut  in  stone,  in  which  no  man  had  ever  been  depos- 
ited. Now  that  day  was  the  preparation,  and  the  Sabbath 
approached.  And  the  women,  who  had  accompanied  Jesus 
fi'om  Galilee,  followed  Joseph,  and  observed  the  tomb,  and 
how  the  body  was  laid.  When  they  returned,  they  provided 
spices  and  ointments,  and  then  rested  the  Sabbath,  accoi'd- 
ing  to  -the  commandment. 

XXIY. — But  the  first  day  of  the  week,  they  went  by 
daybreak,  with  some  others,  to  the  tomb,  carrying  the  spices 
which  they  had  pi-ovided,  and  ibund  the  stone  rolled  away 
from  the  tomb;  and  having  entered,  they  found  not  the  body 
of  the  Lord  Jesus.  While  they  were  in  perplexity  on  this 
account,  behold,  two  men  stood  by  them,  in  robes  of  a  daz- 
zling brightness.  The  women  being  afirighted,  and  fixing 
their  eyes  on  the  ground,  these  said  to  them,  Why  do  you 
seek  the  living  among  the  dead?  He  is  not  here,  but  is  risen ; 
remember  how  he  spoke  to  you,  before  he  left  Galilee,  say- 
ing. The  Son  of  Man  must  be  delivered  into  the  hands  of 
sinners,  and  be  crucified,  and  the  third  day  rise  again.  Then 
they  remembered  his  words. 

9. — On  their  i-eturn  li-om  the  tomb,  they  reported  the 
whole  matter  to  the  eleven,  and  to  all  the  other  disciples. 
It  was  Mary  the  Magdalene,  and  Joanna,  and  Mary  the 
mother  of  James,  and  other  women  with  them,  who  told 
these  things  to  the  Apostles:  but  their  account  appeared  to 
them  as  idle  tales;  they  gave  them  no  credit.  Peter,  how- 
ever, arose  and  ran  to  the  tomb;  and  stooping  down,  saw 
nothing  there  but  the  linen  lying.  And  he  went  away,  mus- 
ing with  astonishment  on  what  had  hap])ened. 

13. — The  same  day,  as  two  of  the  disciples  were  travel- 
ing to  a  village  named  Emraaus,  sixty  liu'lougs  li'om  Jerusa- 
lem, they  conversed  together  about  all  these  events.     Whil-; 


Ch.  XXTV.  LUKE.  189 

they  were  conversing-  and  reasoning,  Jesus  himself  joined 
them,  and  went  along-  with  them.  But  their  eyes  were  so 
aftccted  that  they  did  not  know  him.  And  he  said  to  them, 
What  subjects  are  these  about  which  you  confer  together? 
and  why  are  you  dejected?  And  one  of  them,  named  Cleo- 
pas,  answered.  Are  you  oidy  a  stranger  in  Jerusalem,  and  do 
not  know  the  things  v.'hich  have  happened  there  so  lately? 
What  things?  said  he.  They  answered,  Concerning  Jesus, 
the  Nazarene,  who  was  a  prophet,  powerful  in  Avord  and 
deed,  before  God  and  all  the  people;  how  our  chief  priests 
and  magistrates  have  delivered  him  to  be  condemned  to 
death,  and  have  crucified  him.  As  for  us,  we  trusted  that  it 
had  been  he  who  should  have  redeemed  Israel.  Beside  all 
this,  to-day,  being  the  third  day  since  these  things  hap- 
pened, some  women  of  our  company  have  astonished  us;  for 
having  gone  eai'ly  to  the  tomb,  and  not  found  his  body,  they 
came  and  told  us  that  they  had  seen  a  vision  of  angels,  who 
said  that  he  is  alive.  And  some  of  our  men  went  to  the 
tomb,  and  found  matters  exactly  as  the  women  had  related; 
but  him  they  saw  not. 

25. — Then  he  said  to  them,  O  thoughtless  men,  and  back- 
ward to  believe  things  which  lune  been  all  predicted  by  the 
prophets!  Ought  not  the  Messiah  thus  to  suffer,  and  so  to 
enter  into  his  glory?  Then  beginning  with  Moses,  and  pro- 
ceeding through  all  the  i)rophets,  he  explained  to  them  ad 
the  passages  relating  to  himself.  When  they  came  near  the 
village,  whither  they  were  traveling,  he  seemed  as  intending 
to  go  i'arther;  but  they  constrained  him,  saying.  Abide  with 
us,  for  it  grows  late,  and  the  day  is  far  spent.  And  he  wejit 
to  abide  with  them.  While  they  were  at  table  together,  he 
took  the  loaf,  and  blessed  and  broke  it,  and  distributed  to 
them.  Then  their  eyes  were  opened,  and  they  knew  him; 
and  he  disappeared.  And  they  said  one  to  another.  Did  not 
our  hearts  burn  within  us,  while  he  talked  with  us  on  the 
road,  and  expounded  to  us  the  scriptures? 

33. — Innucdiately  they  arose  and  returned  to  Jerusalem, 
where  they  found  the  eleven,  and  the  rest  of  their  company 
assembled,  who  said,  The  Master  is  actually  risen,  and  has 
appeared  to  Simon.  These  also  recounted  what  had  hai)pened 
on  the  road,  and  how  he  was  made  known  to  them  in  break- 
ing the  loaf. 

3G. — While  they  discourscil  in  this  manner,  he  stood  in 
the  midst  of  them,  and  said,  Peace  be  to  you.  But  they 
were  amazed  ;ind  aflViglitcd,  imagining  that  they  saw  a  spirit. 
And  he  said  to  tlieiu.  Why  are  you  alarmed?  And  whci-e- 
fore  do  suspicions  arise  in  your  hearts?     Behold  my  hands 


190  Luic'v  Ch.  xxrv. 

and  my  feet;  it  is  I  myself;  handle  me  and  be  convinced; 
for  a  spirit  has  not  flesh  and  bones  as  you  see  me  have.  Say- 
ing this,  he  showed  them  his  hands  and  his  feet.  While  yet 
they  believed  not,  for  joy  and  amazement,  he  said  to  them, 
Have  yon  here  anything  to  eat?  And  they  gave  him  a  piece 
of  broiled  fish,  and  of  a  honeycomb,  which  he  took  and  pat 
in  their  presence.  And  he  said  to  them,  This  is  what  I  told 
you  while  I  remained  with  yoii,  that  all  the  things  which  are 
written  of  me  in  the  law  of  Moses,  and  in  the  prophets,  and 
in  the  Psalms,  must  be  accomplished.  Then  he  opened  their 
minds,  that  they  might  understand  the  scriptm-es;  and  said 
to  them.  Thus  it  is  written,  and  thus  it  behooved  the  Mes- 
siah to  suffer,  and  to  rise  from  the  dead  the  third  day;  and 
that  reformation  and  the  remission  of  sins  should  be  proclaim- 
ed, in  his  name,  among  all  nations,  beginning  at  Jerusalem. 
Now,  you  are  witnesses  of  these  things;  and  behold  I  send 
you  that  which  my  Father  has  promised;  but  do  you  con- 
tinue in  this  city,  until  you  be  invested  with  power  from 
above. 

50. — He  then  led  them  out  as  far  as  Bethany,  and  lifted 
up  his  hands,  and  blessed  them.  And  while  he  was  blessing 
them,  he  was  parted  fi"om  them,  and  carried  up  into  heaven. 
And  having  worshiped  him,  they  returned  to  Jerusalem  wi^h 
great  joy;  and  were  constantly  in  the  temple,  praising  and 
blessing  Grod. 


<Jn.  1  JOHN.  V.n 

THE 
TESTIMONY 

OP 

JOHN, 

THE   APOSTLE. 
fFIRST  PUBLISHED  IN  EPHEStJS,  A.D.  68  ] 


JOHN'S  PREFACE.. 

1  — IN  the  beginning  was  the  Word,  and  the  Word  was  with  Grod,  and  the 
Word  was  God.  This  was  in  the  beginning  with  God.  All  things  were 
made  by  hia>,  and  without  him  not  a  single  creature  was  made.  In  him 
was  life,  and  the  life  was  the  light  of  men.  And  the  light  shone  in 
darkness,  but  the  darkness  received  it  not. 


SECTION  L 

THE   TESTIMONY    OF   JOHN    THE   IMMEKSEB. 

6. — A  MAN  named  John,  was  sent  from  God.  This 
man  came  as  a  witness,  to  testify  concerning  the  light,  that 
through  him,  all  might  believe.  He  was  not  himself  the 
light;  but  came  to  testify  concei'ning  the  light.  The  true 
light  was  he  who,  coming  into  the  world,  enlightens  every 
man. 

10. — He  was  in  the  world,  and  the  world  was  made  by 
him;  yet  the  world  knew  him  not.  He  came  to  his  own 
land,  and  his  own  people  did  not  receive  him;  but  to  as 
many  as  received  him,  believing  in  his  name,  he  granted  the 
privilege  of  being  children  of  God;  who  derive  theii-  bii-th 
not  from  blood,  nor  from  the  desire  of  the  flesh,  noi-  fiom 
the  will  of  man,  but  from  God. 

If. — And  the  Word  became  incarnate,  and  sojourned 
amongst  us,  (and  we  beheld  his  glory,  the  glory  as  of  the 
only  begotten  of  the  Fathei-,)  full  of  favor  and  truth. 
(It  was  concerning  him  John  testified,  when  he  cried,  This 
is  He  of  whom  I  said,  He  that  comes  after  me,  is  i)rcl'errc(i 
to  me;  for  he  was  before  me.)  Of  his  fullness  we  all  have 
received,  even  favor  for  favor's  sake;  for  the  law  was  given 


192  JOHN.  Ch.  T 

by  Moses — the  favor  .iid  the  truth  came  by  Jesus  Chr  t. 
No  one  ever  saw  God;  it  is  the  only  begotten  Son,  who  is 
in  the  bosom  of  the  Father,  who  has  made  him  known. 

19. — Now  this  is  the  testimony  of  John.  When  the 
Jews  sent  priests  and  Levites  fi'om  Jerusalem,  to  ask  him, 
Who  are  you?  he  acknowledged,  and  denied  not,  but  ac- 
knowledged, saying,  I  am  not  the  Messiah.  And  they  asked 
him,  Who,  then?  Are  you  Elijah?  He  said,  I  am  not. 
Are  you  the  prophet?  He  answered,  No.  They  said,  Tell, 
then,  who  you  are,  that  we  may  return  an  answer  to  them 
who  sent  us.  What  do  you  say  of  yoiu-self?  He  answer- 
ed, I  am  he  whose  voice  proclaims  in  the  wildei'ness,  "  Make 
straight  the  way  of  the  Lord,"  as  said  the  Prophet  Isaiah. 
Now  they  who  were  sent,  were  of  the  Pharisees.  And  they 
questioned  him  further.  Why,  then,  do  you  immerse,  if  you 
be  not  the  Messiah,  nor  Elijah,  nor  the  pi-ophet?  John  an- 
swered, I  immerse  in  water,  but  there  is  one  among  you 
whom  you  know  not.  It  is  he  who  comes  after  me,  and  was 
before  me;  whose  shoe-string  I  am  not  worthy  to  loose. 
This  hajopened  at  Bethabara,  upon  the  Jordan,  where  John 
was  immersing. 

29. — On  the  next  day,  John  sees  Jesus  coming  to  him, 
and  says.  Behold  the  Lamb  of  God,  that  takes  away  the  sin 
of  the  world.  This  is  He,  concerning  whom  I  said,  After 
me  a  man  comes,  who  is  preferred  to  me;  for  he  was  before 
me.  As  for  me,  I  knew  him  not;  but,  that  he  might  be 
made  manifest  to  Israel,  I  am  come  immersing  in  water. 
John  testified  farther,  saying,  I  saw  the  Spirit  descending 
from  heaven,  like  a  dove,  and  remaining  upon  him.  For 
my  part,  I  should  not  have  known  him,  had  not  He,  who 
sent  me  to  immerse  in  water,  told  me.  Upon  whom  you  shall 
see  the  Spirit  descending,  and  remaining,  the  same  is  He 
who  immerses  in  the  Holy  Spirit.  Having,  therefore,  seen 
this,  I  testify  that  he  is  the  Son  of  God. 

35. — The  next  day,  John,  being  with  two  of  his  disciples, 
observed  Jesus  ])assing,  and  said.  Behold  the  Lamb  of  God. 
The  two  disciples  hearing  this,  followed  Jesus.  And  Jesus, 
turning  about,  saw  them  following,  and  said  to  them.  What 
do  you  seek?  They  answered.  Rabbi,  (which  signifies 
Teacher,)  where  do  you  dwell?  He  replied.  Come,  and  see. 
They  went,  and  saw  where  he  dwelt,  and  it  being  about  the 
tenth  hour,  abode  with  him  that  day.  One  of  the.  two,  who, 
having  heard  John,  followed  Jesus,  was  Andrew,  the  brother 
of  Simon  Peter.  The  first  he  met,  was  his  own  brother,  Si- 
mon; to  whom  he  said.  We  have  found  the  Messiah,  (a 
name  equivalent  to  Christ.)     And  he  brought  him  to  Jesus. 


Ch.  n.  JOHN.  193 

Jesus,  looking  upon  him,  said.  You  are  Simon,  the  son  of 
Jona;  you  shall  be  called  Cephas,  (which  denotes  the  same 
as  Peter.) 

43. — The  next  day,  he  resolved  to  go  to  Galilee,  and 
meeting  Philip,  said  to  him.  Follow  me.  Now  Philip  was 
of  Bethsaida,  the  city  of  Andi'ew  and  Peter.  PhiliiJ  meets 
Nathanael,  and  says  to  him.  We  have  found  the  person  de- 
scribed by  Moses  in  the  law,  and  by  the  prophets,  Jesus,  the 
son  of  Joseph,  of  Nazareth.  Nathanael  says  to  him.  Can 
any  good  thing  come  out  of  Nazareth?  Philip  answered, 
Come,  and  see.  Jesus  saw  Nathanael  coming  to  him,  and 
said,  concerning  him.  Behold  an  Israelite,  indeed,  in  whom  is 
no  guile.  Nathanael  said  to  him,  Whence  do  you  know  me? 
Jesus  answered,  I  saw  you  when  you  wei'e  undei"  the  fig 
tree,  before  Philip  called  you.  Nathanael  replying,  said  to 
him.  Rabbi,  you  are  the  Son  of  God:  you-  are  the  King  of 
Israel.  Jesus  answered  him,  saying,  Because  I  told  you  that 
I  saw  you  under  the  fig  tree,  you  believe!  You  shall  see 
greater  things  than  this.  He  added,  Most  assuredly,  I  say 
to  you,  hereafter  you  shall  see  heaven  open,  and  the  angels 
of  God  ascending  fi-om  the  Son  of  Man,  and  descending  to 
him. 


SECTION   II. 

THE   ENTRANCE   ON    THE    MINISTRT. 

II. — THPEE  days  after,  there  was  a  marriage  in  Cana, 
of  Galilee,  and  the  mother  of  Jesus  was  there.  Jesus,  also, 
and  his  disciples,  were  invited  to  the  marriage.  The  wine 
falling  short,  the  mother  of  Jesus  said  to  him.  They  have  no 
wine.  Jesus  answered.  Woman,  what  have  you  to  do  with 
me?  My  time  is  not  yet  come.  His  mother  said  to  the  ser- 
vants, Do  whatever  he  shall  bid  you.  Now  there  were  six 
water  pots  of  stone,  containing  two  or  three  baths  each, 
placed  there  for  the  Jewish  rites  of  cleansing.  Jesus  said  to 
them,  Fill  the  pots  with  water.  And  they  filled  them  to  the 
biim.  Then  he  said.  Draw,  now,  and  carry  to  the  director 
of  the  feast.  And  they  did  so.  When  the  director  of  the 
feast  had  tasted  the  wine  made  of  water,  not  knowing 
whence  it  was,  (but  the  servants  who  drew  the  water 
knew,)  he  said,  addressing  the  bridegroom.  Every  person 
presents  the  best  wine  first,  and  worse  wine  afterward, 
when  the  guests  have  drunk  largely;  but  you  have  reserved 
the  best  till  now.  This  fir^t  miracle  Jesus  wrought  in 
13 


194  JOHN.  Ch.  ni. 

Cana,  of  Galilee,  displaying  his  glory:  and  his  disciples  be- 
lieved on  him. 

12. — Aftei'ward,  he  went  to  Capernaum,  he  and  his  moth- 
er, and  his  brothers,  and  his  disciples;  but  they  staid  not 
there  many  days. 

13. — And  the  Jewish  passover  being  nigh,  Jesus  went  to 
Jerusalem;  and  finding  changers  sitting  in  the  temple,  and 
people  who  sold  cattle,  and  sheej),  and  doves;  he  made  a 
whip  of  cords,  and  drove  them  all  out  of  the  temple,  with 
the  sheep  and  cattle,  scattering  the  coin  of  the  changers, 
and  oversetting  their  tables;  and  said  to  them,  who  sold 
doves.  Take  these  things  hence.  Make  not  my  Father's 
house  a  house  of  traffic.  (Then  his  disciples  remembered 
these  words  of  the  scripture,  "  My  zeal  for  thy  house  con- 
sumes me.") 

18. — Therefore,  the  Jews  answered,  and  said  to  him.  By 
what  miracle  do  you  show  us  your  title  to  do  these  things? 
Jesus  answering,  said  to  them,  Destroy  this  temple,  and  I 
will  rear  it  again  in  three  days.  The  Jews  replied.  Forty 
and  six  years  was  this  temple  in  building;  and  you  would 
rear  it  in  three  days?  (But,  by  the  temple,  he  meant  his 
body.)  When,  therefore,  he  was  risen  from  the  dead,  his 
discijiles  remembered  that  he  had  said  this,  and  they  under- 
stood the  scripture,  and  the  word  which  Jesus  liad  spoken. 

23. — While  he  was  at  Jerusalem,  during  the  feast  of  the 
passover,  many  believed  on  him,  when  they  saw  the  mira- 
cles which  he  performed.  But  Jesus  did  not  ti'ust  himself 
with  them,  because  he  knew  them  all.  He  needed  not  to  re- 
3eive  from  others  a  character  of  any  man,  for  he  knew  what 
was  in  man. 

III. — Now  there  was  a  Pharisee  called  Nicodemus,  a 
ruler  of  the  Jews,  who  came  to  Jesus  by  night,  and  said  to 
him.  Rabbi,  we  know  that  you  are  a  teacher  come  from  God ; 
for  no  man  can  do  these  miracles  which  you  do,  unless  God 
be  with  him.  Jesus  answering,  said  to  him.  Most  assuredly, 
I  say  to  you,  unless  a  man  be  born  again,  he  can  not  discern 
the  Reign  of  God.  Nicodemus  replied,  How  can  a  grown 
man  be  born?  Can  he  enter  his  mother's  womb  anew,  and 
l)e  born?  Jesus  answered.  Most  assuredly,  I  say  to  you, 
unless  a  man  be  born  of  water  and  Spirit,  lie  can  not  entti 
the  kingdom  of  God.  That  which  is  born  of  the  flesh  is  flesh ; 
that  which  is  born  of  the  Spirit  is  Spirit.  Wonder  not,  then, 
that  I  said  to  you.  You  must  be  born  again.  The  Spirit 
breathes  where  he  pleases,  and  you  hear  the  report  of  him, 
but  know  not  when<;e  he  comes,  or  whither  he  goes;  so  is 
every  one  who  is  born  of  the  Si)irit.     Nicodemus  answered, 


Ch.  in.  JOHN.  195 

Flow  can  these  things  be?  Jesus  replied,  Are  you  the 
teacher  of  Israel,  and  know  not  these  things?  Most  assur- 
edly, I  say  to  you,  we  speak  what  we  know,  and  testify 
what  we  have  seen;  yet  you  receive  not  our  testimony.  11' 
you  undeistood  not,  when  I  told  you  eai'thly  things,  how 
will  you  understand  when  I  tell  you  heavenly  things?  For 
none  has  ascended  into  hea\'en,  but  he  who  descended  Irom 
heaven;  the  Son  of  Man,  whose  abode  is  heaven.  As  Moses 
placed  on  high  the  serpent  in  the  wilderness,  so  must  the  Son 
of  Man  be  j^laced  on  high;  that  whosoever  believes  on  him 
may  not  perish,  but  obtain  eternal  life:  tor  God  has  so  loved 
the  world,  as  to  give  his  only  begotten  Son,  that  whosoever 
believes  on  him,  may  not  perish,  but  obtain  eternal  lile. 
For  God  has  sent  his  Son  into  the  world,  not  to  condemn  the 
woi'kl,  but  that  the  world  may  be  saved  by  him.  He  who 
believes  on  him,  shall  not  be  condemned;  he  who  believes 
not,  is  already  condemned,  because  he  has  not  believed  on 
the  name  of  the  only  begotten  Son  of  God.  Now  this  is 
the  ground  of  condemnation;  that  light  has  come  into  the 
worlil,  and  men  have  preferred  the  darkness  to  the  light,  be- 
cause their  deeds  were  evil.  For  whosoevei*  does  evil,  hates 
the  light,  and  shuns  it,  lest  his  deeds  should  be  detected. 
But  he  who  obeys  the  truth,  comes  to  the  light,  that  it  may 
be  manilest  that  his  actions  are  agreeable  to  God. 

22. — After  this,  Jesus  went,  with  his  disciples,  into  the 
territory  of  Judea,  where  he  remained  with  them,  and  im- 
mersed. John  also  was  immersing  in  Enon,  near  Salim, 
because  there  was  much  water  there;  and  people  came 
thither,  and  were  immersed.  For  John  was  not  yet  cast 
into  prison. 

25. — Now  John's  disciples  had  a  dispute  with  a  Jew, 
about  purification.  Then  they  went  to  John,  and  said  to 
him,  Rabbi,  he  who  was  with  you  near  the  Jordan,  ol"  whom 
you  gave  so  great  a  character;  he,  too,  immerses,  and  the 
people  flock  to  him.  John  answered,  A  man  can  have  no 
{)ower  but  what  he  derives  liom  heaven.  You  yomselves 
are  witness  for  me,  that  I  said,  I  am  not  the  Messiah;  but 
am  sent  before  him.  The  bridegroom  is  he  who  has  the 
bride;  but  the  friend  of  the  bi-idegrocmi,  who  assists  him, 
rcj(jices  to  hear  the  bridegi'oom's  voice:  this,  my  joy,  there- 
foie,  is  complete.  He  must  increase,  while  I  decrease.  He 
who  comes  from  above,  is  above  all.  He  who  is  from  the 
earth  Is  earthly,  and  speaks  as  being  li'oni  the  earth.  He 
who  comes  Irom  heaven,  is  above  all.  "What  he  testifies,  is 
what  he  has  seen  and  heard;  yet  his  testimony  is  not  re- 
ceived.    He  who  receives  his  testimony,  vouches  the  verac- 


196  JOKN^.  Ch.  ^^ 

ily  of  God.  For  he  whom  God  has  commissioned,  relates 
God's  own  words :  for  to  him  God  gives  not  the  Spirit  by 
nieasui'e.  The  Fatlier  loves  the  Son,  and  has  subjected  all 
things  to  him.  He  who  believes  on  the  Son,  has  life  eternal; 
he  who  rejects  the  Son,  shall  not  see  life:  but  the  vengeance 
of  God  awaits  him. 


SECTIOI^  III. 

THE   JOUBNET    TO   GALILEE. 

IV. — JESUS,  knowing  that  the  Pharisees  were  informed 
that  he  made  and  immersed  more  disciples  than  John, 
(though  it  was  not  Jesus  himself,  but  his  disciples,  who  im- 
mersed,) left  Judea,  and  returned  to  Galilee. 

4. — Being  obliged  to  pass  through  Samaria,  he  came  to 
a  Samaritan  city,  called  Sychar,  near  the  heritage  which  Ja- 
cob gave  his  son  Joseph.  Now  Jacob's  well  was  there. 
And  Jesus,  wearied  with  the  journey,  sat  down  by  the  well, 
it  being  about  the  sixth  hour. 

7. — A  woman,  of  Samaria,  having  come  to  draw  water, 
Jesus  said  to  her.  Give  me  some  drink,  (for  his  disciples 
were  gone  into  the  city  to  buy  food;)  the  Samaritan  woman 
answered.  How  is  it,  that  you,  who  are  a  Jew,  ask  drink  of 
me,  who  am  a  Samaritan?  (For  the  Jews  have  no  friendly 
intercourse  with  the  Samaritans.)  Jesus  replied.  If  you 
knew  the  bounty  of  God,  and  who  it  is  that  says  to  yt)ii. 
Give  me  some  drink,  you  would  have  asked  him,  and  he 
would  have  given  you  living  water.  She  answered,  Sir,  jow 
have  no  bucket,  and  the  well  is  deep:  whence,  then,  have 
you  the  living  water?  Are  you  greater  than  our  father  Ja- 
cob, who  gave  us  the  well,  and  drank  of  it  himself,  and  his 
sons,  and  his  cattle?  Jesus  replied,  Whosoever  drinks  of 
this  water,  will  thirst  again;  but  whosoever  will  drink  of 
the  water  which  I  shall  give  him,  will  never  thirst  more;  but 
the  water  which  I  shall  give  him,  will  be  in  him  a  Ibuntain, 
springing  up  to  everlasting  life.  The  woman  answered.  Sir, 
give  me  this  water,  that  I  may  never  be  thirsty,  nor  come 
hither  to  draw.  Jesus  said  to  her.  Go,  call  your  husband, 
and  come  back.  She  answered,  I  have  no  husband.  Jesus 
replied.  You  say  well,  I  have  no  husband;  for  you  have  had 
five  husbands;  and  he  whom  you  now  have,  is  not  your  hus- 
band. In  this,  you  have  spoken  ti-uth.  The  woman  said, 
Sir,  I  perceive  that  you  are  a  prophet.  Our  lathers  wor- 
Bhiped  on  this  mountain;  and  you  say,  that  in  Jerusalem  is 


Ch.  ry.  JOHK.  197 

the  place,  where  men  ought  to  worship.  Jesus  answered, 
Woman,  believe  me,  the  time  approaches  when  yon  shall 
neither  come  to  this  mountain,  nor  go  to  Jerusalem,  to  wor- 
ship the  Father.  You  worship  what  you  know  not,  we  woi-- 
ship  what  we  know:  ibr  salvation  is  from  the  Jews.  But 
the  time  comes,  or,  rather,  is  come,  when  the  true  worship- 
ers shall  woi-ship  the  Father  in  spirit  and  truth:  for  such  are 
the  worshipers  whom  the  Father  i-equires.  God  is  Spirit, 
and  they  that  worship  him,  must  worship  him  in  spii-it  and 
truth.  The  woman  replied,  I  know  that  the  Messiah  comes, 
(that  is,  Christ;)  when  he  is  come,  he  will  teach  us  all 
things.     Jesus  said  to  her,  I  who  speak  to  you,  am  he. 

27. — Upon  this,  his  disciples  came,  and  wondered  that 
he  talked  with  a  woman;  yet  none  of  them  said.  What  do 
you  seek?  or.  Why  do  you  talk  with  her?  Then  the  woman 
left  her  pitcher,  and  having  gone  into  the  city,  said  to  the 
people,  Come,  see  a  man  who  has  told  me  all  that  ever  I  did. 
Is  not  this  the  Messiah?  They,  accordingly,  went  out  of 
the  city,  and  came  to  him. 

31. — Meanwhile,  the  disciples  entreating  him,  said.  Rab- 
bi, eat.  Pie  answered,  I  have  food  to  eat  which  you  know 
not.  Then  said  his  disciples,  one  to  another.  Has  any  man 
brought  him  food?  Jesus  answered,  My  food  is  to  do  the 
will  of  him  who  sent  me,  and  to  finish  his  work.  Do  you 
not  say,  After  fom*  months  comes  harvest?  But  I  say.  Lift 
up  your  eyes,  and  survey  the  fields;  for  they  are  ah-eady 
white  enough  for  harvest.  The  reaper  receives  wages,  and 
gathers  the  fruits  for  eternal  life,  that  both  the  sower  and 
the  reaper  may  rejoice  together.  For  in  this,  the  proverb  is 
verified.  One  sows,  and  another  reaps.  I  sent  you  to  reap 
that  on  which  you  have  bestowed  no  laboi":  others  labored, 
and  you  get  possession  of  their  labors. 

39. — Now,  many  Samaritans  of  that  city  believed  in  him, 
on  the  testimony  of  the  woman,  who  said.  He  told  me  all 
that  ever  I  did.  When,  therefore,  they  came  to  him,  they 
besought  him  to  stay  with  them;  and  he  staid  there  two 
diiys.  And  many  more  believed,  because  of  what  they 
heard  from  himself;  and  they  said  to  the  woman.  It  is  not, 
now,  on  accomit  of  what  you  have  reported,  that  we  believe; 
for  we  have  heard  him  ourselves,  and  know  that  this  is  truly 
the  Saviour  of  the  world,  the  Messiah. 

43. — After  the  two  days,  Jesus  departed,  and  went  to 
Galilee,  for  he  had  himself  declared  that  a  i)rophet  is  not 
regai-ded  in  his  own  country.  Being  come  into  Galilee,  he 
waa  well  received  by  the  Galileans,  who  had  seen  all  that 


198  JOHN.  Ch.  V. 

he  did  at  Jerusalem,  during  the  festival;  for  they  likewise 
attended  the  festival. 

46. — Then  Jesus  returned  to  Cana,  of  Galilee,  where  he 
had  made  the  water  wine.  And  there  was  a  certain  officer 
of  the  court,  whose  son  lay  sick  at  Capernaum,  who  hav- 
ing heard  that  Jesus  was  come  from  Judea  into  Galilee, 
went  to  him,  and  entreated  him  to  come  and  cure  his  son, 
who  was  dying.  Jesus  said  to  him,  Unless  you  see  signs 
and  prodigies,  you  will  not  believe.  The  officer  answered, 
Come,  Sir,  bel'ore  my  child  die.  Jesus  replied.  Go  your 
way.  Your  son  is  well.  And  the  man  believed  the  word 
which  Jesus  had  spoken,  and  went  his  way.  As  he  was  re- 
turning, his  servants  met  him,  and  informed  him  that  his  son 
was  well.  He  then  inquired  of  them  the  hour  when  he  be- 
gan to  get  better.  They  answered.  Yesterday,  at  the  seventh 
hour,  the  fever  left  him.  Then  the  father  knew,  that  it  was 
the  same  hour  in  which  Jesus  said  to  him,  Your  son  is  well; 
and  he,  and  all  his  family,  believed.  This  second  miracle 
Jesus  performed,  after  retm-ning  from  Judea  to  Galilee. 

SECTION  IV. 

THE   CURE   AT   BETHESDA. 

v.— AFTERWAED  there  was  a  Jewish  festival,  and 
Jesus  went  to  Jerusalem.  Now  there  is  at  Jerusalem,  nigh 
the  sheep  gate,  a  bath,  called,  in  Hebrew,  Bethesda,  which 
has  five  covered  walks.  In  these  lay  a  great  number  of  sick, 
blind,  lame,  and  palsied  people,  waiting  for  the  moving  of 
the  water,  (for  a  messenger  at  times  descended  into  the  bath, 
and  agitated  the  water;  and  the  first  that  stepped  in,  after 
the  agitation  of  the  water,  was  cured  of  whatever  disease  he 
had.) 

5. — Now,  there  was  one  there,  who  had  been  diseased 
thirty-eight  years.  Jesus,  who  saw  him  lying,  and  knew 
that  he  had  been  long  ill,  said  to  him.  Do  you  desire  to  be 
healed?  The  diseased  man  answered.  Sir,  I  have  no  person 
to  put  me  into  the  bath,  when  the  water  is  agitated;  but 
while  I  am  going,  another  gets  down  before  me.  Jesus  said 
to  him.  Arise,  take  up  your  couch  and  walk.  Instantly  the 
man  was  healed,  and  took  up  his  couch  and  walked. 

10. — Now,  that  day  was  the  Sabbath.  The  Jews,  thei'c- 
fore,  said  to  him  that  was  cured.  This  is  the  Sabbath.  It  is 
not  lawful  for  you  to  cany  the  couch.  He  answered,  lie 
who  healed  me,  said  to  mc,  Take  up  yom*  couch  and  walk. 


Ch.  V.  JOinf.  199 

They  asked  him  then,  Who  is  the  man  that  said  to  you, 
Take  up  your  couch  and  walk?  But  he  that  had  been  heal- 
ed, knew  not  who  it  was ;  for  Jesus  had  slipped  away,  there 
being  a  crowd  in  the  place. 

14. — Jesus,  afterward,  finding  him  in  the  temple,  said  to 
him,  Behold,  you  are  cured;  sin  no  more,  lest  something 
worse  betall  you.  The  man  went,  and  told  the  Jews  that  it 
was  Jesus  who  had  cured  him.  Thei'efore,  the  Jews  perse- 
cuted Jesus,  because  he  had  done  this  on  the  Sabbath. 

17. — But  Jesus  answered  them.  My  Father  works  until 
now;  I  also  work.  For  this  reason  the  Jews  were  the  more 
intent  to  kill  him;  becaxise  he  had  not  only  broken  the  Sab- 
bath, but,  by  calling  God  his  real  Father,  had  equaled  him- 
self to  God.  Then  Jesus  addressed  them,  saying.  Most  as- 
suredly, I  say  to  you,  the  Son  can  do  nothing  of  himself, 
but  as  he  sees  the  Father  do:  for  what  things  soever  he 
does,  such  does  the  Son,  likewise.  For  the  Father  loves  the 
Son,  and  shows  him  all  that  he  himself  does:  nay,  and  will 
show  him  greater  works  than  these,  which  will  astonish  you. 
For  as  the  Father  i-aises  and  quickens  the  dead,  the  Son  also 
quickens  whom  he  will:  for  the  Father  judges  no  person, 
having  committed  the  power  of  judging  entirely  to  the  Son, 
that  all  might  honor  the  Son;  as  they  honor  the  Father.  He 
that  honors  not  the  Son,  honors  not  the  Father,  who  sent 
him.  Most  assuredly,  I  say  to  you,  he  who  hears  my  doc- 
trine, and  believes  him  who  sent  me,  has  eternal  life;  and 
shall  not  sufler  condemnation,  having  passed  from  death  to 
life.  Most  assuredly,  I  say  to  you,  the  time  comes;  or, 
rather,  is  come,  when  the  dead  shall  hear  the  voice  of  the 
Son  of  God;  and  hearing,  they  shall  live.  For,  as  the 
Father  has  life  in  himself,  so  has  he  given  to  the  Son,  to 
have  life  in  himself;  and  has  given  him  even  the  judicial  au- 
thority, because  he  is  a  Son  of  Man.  Wonder  not  at  this: 
for  the  time  comes  when  all  that  are  in  their  graves  shall 
hear  his  voice,  and  shall  come  forth.  They  who  have  done 
good,  shall  arise  to  enjoy  life;  they  who  have  done  evil,  shall 
arise  to  suffer  punishment.  I  can  do  nothing  of  myself;  as 
I  hear,  I  judge;  and  my  judgment  is  just,  because  I  seek 
not  to  please  myself,  but  to  please  him  who  sent  me. 

31. — If  I  alone  testify  concerning  myself,  my  testimony 
is  not  to  be  regarded:  thci'c  is  another  who  testifies  concern- 
ing me;  and  1  know  that  his  testimony  ui'  me  ought  to  be  re- 
garded. You,  yourselves,  sent  to  John,  and  he  bore  testi- 
mony to  the  tfutli.  As  lor  me,  T  need  no  hmnan  testimony; 
I  only  urge   this   for  your  salvation.     He  was   the  blazing 


200  JOHN.  Ch.  YL 

and  shining  lamp;  and  for  awhile,  you  were  glad  to  enjoy 
his  light. 

36. — But  I  have  greater  testimony  than  John's :  for  the 
works  which  the  Father  has  empowered  me  to  perform,  the 
works  themselves,  which  I  do,  testify  for  me,  that  the  Father 
has  sent  me. 

37. — N^ay,  the  Father,  who  sent  me,  has  himself  attested 
me.  Did  you  never  hear  his  voice,  or  see  his  form?  Or, 
have  you  forgotten  his  declaration,  that  you  believe  not  him 
whom  he  has  sent  forth? 

39. — You  search  the  scriptures  because  you  think  to  ob- 
tain by  them  eternal  life.  N'ow  these,  also,  are  witnesses 
for  me;  yet  you  will  not  come  to  me,  that  you  may  ob- 
tain life.  I  desire  not  honor  fi*om  men;  but  I  know  you, 
that  you  are  strangers  to  the  love  of  God.  I  am  come  in 
my  Father's  name,  and  you  do  not  receive  me;  if  another 
come,  in  his  own  name,  you  will  I'eceive  him.  How  can  you 
believe,  while  you  court  honor  one  from  another,  regardless 
of  the  honor  which  comes  from  God  alone?  Do  not  think 
that  I  am  he  who  will  accuse  you  to  the  Father.  Your  ac- 
cuser is.Moses,  in  whom  you  confide.  For  if  you  beUeved 
Moses,  you  would  believe  me :  for  he  wrote  concerning  me. 
But  if  you  believe  not  his  writings,  how  shall  you  believe 
my  words? 

sectio:n^  v. 

THE   PEOPLE    TWICE   FED    IN   THE   DESEET. 

YI.— AFTERWARD,  Jesus  crossed  the  sea  of  Galilee, 
also  called  of  Tiberias:  and  a  great  multitude  followed  him, 
because  they  had  seen  the  miraculous  cures  whicli  he  had 
performed.  And  Jesus  went  up  on  a  mountain ;  where  he 
sat  down  with  his  disciples.  Now  the  passover,  the  Jewish 
festival,  was  near. 

5. — Jesus,  lifting  up  his  eyes,  and  perceiving  that  a  great 
multitude  was  flocking  to  him,  said  to  Philip,  Whence  shall 
we  buy  bread  to  feed  these  people?  (This  he  said  to  ti-y 
him;  for  he  knew  himself,  what  he  was  to  do.)  Philip  an- 
swered, Two  hundred  denarii  would  not  pm-ehase  bread 
enough  to  aflbrd  every  one  a  morsel.  One  of  his  disciples, 
Andrew,  Simon  Peter's  brother,  said  to  him.  Here  is  a  boy 
who  has  five  barley  loaves,  and  two  small  fishes;  but  what 
are  they  among  so  many?  Jesus  said.  Make  the  men  recline. 
Now,  there  was  much  grass  in  the  place.     So  they  reclined ; 


Cm.  VI.  JOHI^.  201 

in  number  about  five  thousand.  And  Jesus  took  the  loaves, 
and  having  given  thanks,  distributed  them  to  those  who  had 
reclined.  He  gave  them  also  of  the  fishes,  as  much  as  they 
would.  "When  they  had  eat  sufficiently,  he  said  to  his  dis- 
ci])les,  Gather  up  the  fragments  which  remain,  that  nothing 
be  lost.  They,  therefore,  gathered,  and  with  the  fi'agments 
which  the  people  had  left  of  the  five  barley  loaves,  they 
filled  twelve  baskets.  When  those  men  had  seen  the 
miracle  which  Jesus  had  wrought,  they  said.  This  is  cer- 
tainly the  prophet  who  comes  into  the  world.  Then  Jesus, 
knowing  that  they  intended  to  come  and  carry  him  off,  to 
make  him  king,  withdrew  again,  alone,  to  the  mountain. 

10. — In  the  evening,  his  disciples  went  to  the  sea,  and 
having  embarked,  were  passing  by  sea  to  Capernaum.  It 
was  now  dark ;  and  Jesus  was  not  come  to  them.  And  the 
water  was  raised  by  a  tempestuous  wind.  When  they  had 
rowed  about  twenty-five  or  thirty  fui-longs,  they  observed 
Jesus  walking  on  the  sea,  very  near  the  bark,  and  were 
afraid.  But  he  said  to  them.  It  is  I,  be  not  afraid.  Then 
they  gladly  received  him  into  the  bark;  and  the  bark  was 
immediately  at  the  place  whither  they  were  going. 

22. — On  the  next  day,  the  people  who  were  on  the  sea- 
side, knowing  that  there  had  been  but  one  boat  there,  and 
that  Jesus  went  not  into  the  boat  with  his  disciples,  who 
went  alone,  (othei-  boats,  however,  ai-rived  from  Tiberias, 
nigh  the  place  where  they  had  eat,  after  the  Lord  had  given 
thanks:)  knowing,  besides,  that  neither  Jesus  nor  his  disci- 
ples Were  there,  embarked,  and  went  to  Capernaum,  seek- 
ing Jesus. 

25. — Having  found  him,  on  the  o])posite  shore,  they  said 
to  him,  Kabbi,  when  did  you  come  hither?  Jesus  answered. 
Most  assuredly,  I  say  to  you,  you  seek  me,  not  because  you 
saw  miracles,  but  because  you  eat  of  the  loaves,  and  were 
satisfied.  Work  not  for  the  food  which  ])erishes,  but  for  the 
food  which  endui-es  through  eternal  life,  which  the  Son  of 
Man  will  give  you;  for  to  him  the  Fathci',  that  is,  God,  has 
given  his  attestation.  They  asked  him,  therefore.  What  are 
the  works  which  God  requires  us  to  do?  Jesus  answered, 
This  is  the  woi'k  which  God  i-equires — that  you  believe  on 
him  whom  he  has  sent  foilh.  They  replied,  What  miracle, 
then,  do  you,  that  seeing  it,  we  may  believe  you?  What  do 
you  perform?  Our  fathers  eat  the  manna  in  the  desert;  as 
it  is  written,  "lie  gave  them  bread  of  heaven  to  eat.'' 
Jesus  then  said  to  them,  Most  assuredly,  I  say  to  you,  Moses 
did  not  give  yoi.  the  bread  of  heaven:  but  my  Father  gives 
you  the  true  bread  of  heaven :   lor  the  bread  of  God  is  that 


202  JOHN.  Ch.  YI. 

which  descends  from  heaven,  and  gives  life  to  the  world. 
They  said,  therefore,  to  him,  Master,  give  us  always  this 
bread.  Jesus  answered,  I  am  the  bread  of  lite,  lie  who 
comes  to  me,  shall  never  hunger;  and  he  who  believes  on 
me,  shall  never  thii-st. 

3!5. — But,  as  I  told  you,  though  you  have  seen  me,  you 
do  not  believe.  All  the  Father  gk^es  me,  will  come  to  me; 
and  him  who  ccmies  to  me,  I  will  not  reject.  For  1  descended 
irom  heaven  to  do,  not  my  own  will,  but  the  will  of  him  who 
sent  me.  Xow,  this  is  the  will  of  him  who  sent  me,  that  I 
should  lose  none  of  all  he  has  given  me,  but  raise  the  whole 
again  at  the  last  day.  This  is  the  will  of  him  who  sent  me, 
that  whoever  recognizes  the  Son,  and  believes  on  him,  should 
obtain  eternal  life,  and  that  I  should  raise  him  again  at  the 
last  day. 

41. — The  Jews  then  murmured  against  him,  because  he 
said,  I  am  the  bread  which  descended  from  heaven :  and 
they  said.  Is  not  this  Jesus,  the  son  of  Joseph,  whose  father 
and  mother  we  know?  How,  then,  does  he  say,  I  descended 
from  heaven!  Jesus  answered,  Murmur  not  amongst  your- 
selves :*no  man  can  come  to  me,  unless  the  Father,  who  has 
sent  me,  draw  him;  and  him  I  will  raise  again  at  the  last 
day.  It  is  written  in  the  prophets,  "  They  shall  be  all  taught 
of  God."  Every  one  who  has  heard,  and  learned  from  the 
Father,  comes  to  me.  JSTot  that  any  man,  except  him  who 
is  from  Grod,  has  seen  the  Father.  He,  indeed,  has  seen  the 
Father.  Most  assuredly,  I  say  to  you,  he  who  believes  on 
me  has  eternal  life.  I  am  the  bread  of  life.  Your  fathers  eat 
the  manna  in  the  desert,  and  died.  Behold  the  bread  which 
descended  from  heaven,  that  whosoever  eats  of  it  may  not 
die.  I  am  the  living  bread,  which  descended  li'om  heaven. 
Whosoever  eats  of  this  bread,  shall  live  forever;  and  the 
bread  that  I  will  give,  is  my  flesh,  which  I  give  for  the  life 
of  the  world. 

52. — TJie  Jews  then  debated  among  themselves,  saying, 
How  can  this  man  give  us  his  flesh  to  eat?  Jesus,  there- 
fore, said  to  them.  Most  assuredly,  I  say  to  you,  unless  you 
eat  the  flesh  of  the  Son  of  Man,  and  drink  his  blood,  you 
have  not  life  in  you.  He  that  eats  my  flesh,  and  drinks  my 
blood,  has  eternal  life;  and  I  will  raise  him  again  at  the  last 
day:  for  my  flesh  is  truly  meat,  and  my  blood  is  truly  drink. 
He  who  eats  my  flesh,  and  drinks  my  blood,  abides  in  me, 
and  I  abide  in  him.  As  the  Father  lives,  who  sent  me;  and 
I  live  by  the  Father;  even  so  he,  who  feeds  on  me,  shall  live 
by  me.  This  is  the  bread  which  descended  fVom  heaven.  It 
is  not  like  what  your  fatheis  eat,  for  they  died :  he  that  eats 


Cn.  yn.  eTOH:N^.  203 

this  bread,  shall  live  for  ever.  This  discourse  he  spoke  in 
the  synagogue,  teaching  in  Capernaum. 

60. — Many  of  his  discii)les  having  heard  it,  said,  This  is 
hard  doctrine;  who  can  luidei'stand  it?  Jesus,  knowing  in 
himself  that  his  disciples  murmured  at  it,  said  to  them,  Does 
this  oflend  you?  What  ii'  you  should  see  the  Son  of  INIan 
reascending  thither,  where  he  was  before?  It  is  the  Sjjirit 
that  quickens;  the  flesh  profits  nothing.  The  words  which 
I  speak  to  you,  ai"e  S2:)irit  and  life.  But  there  are  some  of 
you  who  do  not  believe.  (For  Jesus  knew  from  the  begin- 
ning, who  they  were  that  did  not  believe,  and  who  he  was 
that  would  betray  him.)  He  added,  Therefore,  I  said  to 
you,  that  no  man  can  come  to  me,  unless  it  be  given  him  by 
my  Father. 

60. — From  this  time,  many  of  his  disciples  withdrew,  and 
accompanied  him  no  longer.  Then  said  Jesus  to  the  twelve, 
Will  you  also  go  away?  Simon  Peter  answered,  Master,  to 
whom  should  we  go?  You  have  the  words  of  eternal  life: 
and  we  believe,  and  know  that  you  ai'e  the  Holy  One  of  God. 
Jesus  answered  them.  Have  not  I  chosen  you  twelve?  yet 
one  of  you  is  a  spy.  He  meant  Judas  Iscariot,  son  of  Simon ; 
for  it  was  he  who  was  to  betray  him,  though  he  was  one  of 
the  twelve. 

YII. — After  this,  Jesus  traveled  about  in  Galilee,  for  he 
would  not  reside  in  Judea,  because  the  Jews  sought  to  kill 
him. 


SECTION  VL 


THE    FEAST    OF   TABERNACLES. 

2. — NOW,  the  Jewish  feast  of  tabernacles  was  near. 
His  brothers,  therefore,  said  to  him,  Leave  this  country,  and 
go  into  Judea,  that  your  disciples  may  also  see  the  works 
which  you  do.  For  whosoever  courts  renown,  does  nothing 
in  secret:  since  you  perform  such  things,  show  yourself  lo 
the  world.  (For  not  even  his  brothers  believed  on  him.) 
Jesus  answered.  My  time  is  not  yel  come;  any  time  will 
suit  you.  The  world  can  not  hate  you;  but  me  it  hates,  bi'- 
cause  I  disclose  the  wickedness  of  its  actions.  Go  you  to 
this  iestival:  I  go  not  thither,  because  it  is  not  my  time. 
Having  said  lliis,  he  remained   in  Galilee. 

10. — But  when  his  bi'others  were  gone,  he  also  went  to 
the  Iestival;  not  ])ublicly,  but  rallier  privately.  At  the  fes- 
tival, the  tJews  inquired  after  him,  and  said,  Where  is  he? 


204  JOKN".  Ch.  YII. 

And  there  was  much  whispering  among  the  people  concern- 
ing him.  Some  said,  He  is  a  good  man.  Others,  No;  he 
seduces  the  multitude.  No  person,  however,  spoke  fi-eely 
of  him,  for  fear  of  the  Jews. 

14. — About  the  middle  of  the  festival,  Jesus  went  into, 
the  temple,  and  was  teaching.  And  the  Jews  said  with  as- 
tonishment, Whence  comes  this  man's  learning,  who  was 
never  taught?  Jesus  made  answer,  My  doctrine  is  not  mine, 
but  his  who  sent  me.  If  any  one  will  do  his  will,  he  shall 
discern  whether  my  doctrine  proceeds  fi'om  God,  or  fi'om 
myself.  Whosoever  teaches  what  pix)ceeds  from  himself, 
seeks  to  promote  his  own  glory:  whosoever  seeks  to  pro- 
mote the  glory  of  him  who  sent  him,  deserves  credit,  and 
is  a  stranger  to  deceit.  Did  not  Moses  give  you  the  law? 
Yet  none  of  you  keeps  the  law.  Why  do  you  seek  to  kill 
me?  The  people  answered.  You  are  possessed.  Who  seeks 
to  kill  you?  Jesus  replied,  I  have  performed  one  action, 
which  surprises  you  all.  Moses  instituted  circumcision 
among  you,  (not  that  it  is  from  Moses,  but  from  the  patri- 
archs,) and  you  circumcise  on  the  Sabbath.  If,  on  the  Sab- 
bath, a  ihan  receive  circumcision,  that  the  law  of  Moses  may 
not  be  violated;  are  you  incensed  against  me,  because,  on 
the  Sabbath,  I  have  cured  a  man,  whose  whole  body  was 
disabled?  Judge  not  from  pei'sonal  regards,  but  judge  ac- 
cording to  justice. 

25. — Then  some  inhabitants  of  Jerusalem  said.  Is  not 
this  he  whom  they  seek  to  kill  ?  Lo !  he  speaks  boldly,  and 
they  say  nothing  to  him.  Do  the  rulers,  indeed,  acknowl- 
edge that  this  is  the  Messiah?  But  we  know  whence  this 
man  is;  whereas,  when  the  Messiah  shall  come,  no  person 
will  know  whence  he  is.  Jesus,  who  was  then  teaching  in 
the  temple,  cried.  Do  you  know  both  who,  and  whence  1 
am?  I  came  not  of  myself.  But  he  is  true,  who  sent  me, 
whom  you  know  not.  As  for  me,  I  know  him,  because  I 
came  from  him,  and  am  commissioned  by  him.  Then  they 
sought  to  apprehend  him,  but  none  laid  hands  on  him;  for 
his  hour  was  not  yet  come.  Many  of  the  people,  however, 
believed  on  him,  and  said,  AYhen  the  Messiah  shall  come, 
will  he  do  more  miracles  than  this  man  does? 

32. — When  the  Pharisees  heard  that  the  people  muttered 
such  things  concerning  him,  they  and  the  chief  jjriests  dis- 
patched officers  to  seize  him.  Jesus,  therefore,  said.  Yet  a 
little  while  I  remain  with  you;  then  I  go  to  him  who  sent 
me.  You  shall  seek  me,  but  shall  not  find  me;  nor  be  able 
to  come  where  I  am.  The  Jews  said,  among  themselves, 
Whither  will  he  go,  that  we  shall  not  find  him?     Will  he 


Ch.  VIII.  JOIII^.  205 

go  to  the  dispersed  Greeks,  and  teach  the  Greeks?  What 
does  he  mean,  by  saying,  Yon  shall  seek  me,  bnt  shall  not 
find  me,  nor  be  able  to  get  thither,  where  I  shall  be? 

37. — On  the  last,  and  greatest  day  of  the  lestival,  Jesus 
stood  and  cried,  saying-,  li"  any  man  thirst,  let  him  come  to 
me,  and  di-ink.  He  who  believes  on  me,  as  the  scripture 
says,  shall  be  like  a  cistern,  whence  rivers  ol'  living-  waters 
shall  flow.  This  he  spoke  of  the  Spirit,  which  they  who  be- 
lieved on  him  were  to  receive;  for  the  Holy  Spirit  was  not 
yet  given,  because  Jesus  was  not  yet  glorified.  Many  of  the 
people  having  heard  what  was  spoken,  said.  This  is  certainly 
the  prophet.  Some  said,  This  is  the  Messiah.  Others,  does 
the  Messiah  come  from  Galilee?  Does  not  the  scripture 
say,  that  the  Messiah  will  be  of  the  posterity  of  David,  and 
come  from  Bethlehem,  the  village  whence  David  was? 
Thus  the  people  wei'c  divided  concerning-  him;  and  some  of 
them  would  have  seized  him,  but  no  person  laid  hands  upon 
him. 

45. — Then  the  officers  returned  to  the  chief  priests  and 
Pharisees,  who  asked  them.  Wherefore  have  you  not  brought 
him?  The  officers  answered,  Never  man  spoke  like  this 
man.  The  Pharisees  replied,  Are  you  also  seduced?  Has 
any  of  the  rulers,  or  of  the  Pharisees,  believed  on  him?  But 
this  populace,  which  knows  not  the  law,  is  accursed.  Nic- 
odemus,  one  of  themselves,  (he  who  came  to  Jesus  by  night,) 
said  to  them.  Does  our  hiw  permit  us  to  condemn  a  man, 
without  hearing  him,  and  knowing  what  he  has  done?  They 
answered  him.  Are  you  also  a  Galilean?  Search,  and  you  will 
Vin.  find,  that  prophets  ai'ise  not  out  of  Galilee.  Then 
every  man  went  to  his  own  house;  but  Jesus  went  to  the 
Mount  of  Olives. 

2. — Early  in  the  morning  he  returned  to  the  temple,  and 
all  the  peoi)le  having  come  to  him,  he  sat  down  and  taught 
them.  Tlien  the  Scribes  and  Pharisees  brought  to  him  a 
woman,  taken  in  adultery;  and  having  placed  her  in  the 
middle,  said  to  him,  Rabbi,  this  woman  was  sur))risc(l  in  the 
act  oi'  adultery.  Now,  ]Moses  has  connnanded  in  llic  law, 
that  such  should  be  stoned;  and  what  do  you  say?  They 
said  this  to  try  him,  that  they  might  have  matter  for  accus- 
ing him.  But  Jesus,  having  stooped  down,  was  writing  with 
his  finger,  upon  the  ground.  As  they  continued  asking  him, 
he  raised  himself,  and  said  to  them.  Let  him  who  is  sinless, 
amongst  you,  throw  the  first  stone  at  her.  Again,  having 
stooped  down,  he  wrote  upon  the  ground.  They,  hearing 
that,  withdrew,  one  after  another,  the  eldest  first,  till  Jesus 
was  left  alone,  with  the  wo)ii:in  standing  in   the   middle. 


206  JOHN.  Ch.  VIII. 

Jestis,  raising  himself,  and  seeing  none  but  the  woman,  said 
to  her,  "Woman,  where  are  those,  your  accusers?     Has  no 
person  passed  sentence  on  you?     She  answered,  !N^o  person 
Sir.     Jesus  said  to  her,  Neither  do  I  pass  sentence  on  you 
Go,  and  sin  no  more. 

12. — Again  Jesus  addressed  the  jjeople,  saying,  I  am  the 
light  of  tlie  world.  He  who  follows  me,  shall  not  walk  in 
darkness,  but  shall  have  the  light  of  life.  The  Pharisees 
therefore  retorted.  You  testify  concerning  yourself;  your 
testimony  is  not  to  be  regarded.  Jesus  answered.  Though 
I  testily  concerning  myself,  my  testimony  ought  to  be  re- 
garded; because  I  know  whence  I  came,  and  whither  I  go. 
As  for  you,  you  know  not  whence  I  came,  and  whither  I  go. 
You  judge  from  passion;  I  judge  no  person:  and  if  I  do, 
my  judgment  ought  to  be  regarded,  for  I  am  not  alone,  but 
concur  with  the  Father,  who  sent  me.  It  is  a  maxim  in  your 
law,  that  the  concurrent  testimony  of  two  is  credible.  Now 
I  am  one  who  testily  concerning  myself;  the  Father  thai 
sent  me  is  another  that  testifies  of  me.  Then  they  asked 
him.  Where  is  your  Fathei"?  Jesus  answered,  You  know 
neither,  me  nor  my  Father:  if  you  knew  me,  you  would 
know  my  Father  also.  These  things  he  spoke  in  the  treas- 
ury, as  he  taught  in  the  temple,  and  no  person  seized  him, 
his  hour  not  being  yet  come. 

21. — Again,  Jesus  said  to  them,  I  am  going  away;  yoii 
will  seek  me,  and  shall  die  in  your  sins;  whither  I  go,  you 
can  not  come.  Then  said  the  Jews,  Will  he  kill  himself, 
that  he  says.  Whither  I  go,  you  can  not  come?  He  said  to 
them,  You  are  from  beneath;  I  am  from  above.  You  are 
of  this  world;  I  am  not  of  this  world;  therefore  I  said.  You 
shall  die  in  your  sins;  for  if  you  believe  not  that  I  am  he, 
you  shall  die  in  your  sins.  They,  therefore,  asked  him.  Who 
are  you?  Jesus  answered.  The  same  that  I  told  you  form- 
erly. I  have  mauy  things  to  say  of  you,  and  to  reprove  in 
you:  but  he  who  sent  me  is  worthy  of  belief;  and  I  do  but 
|)ublish  to  the  world  what  I  have  learned  Irom  him.  They 
did  not  perceive,  that  he  meant  the  Father.  Jesus,  there- 
fore, said  to  them.  When  you  shall  have  raised  the  Son  <^f 
Man  on  high,  then  you  shall  know  what  I  am;  and  that 
ilo  nothing  of  myself,  and  say  nothing  which  the  Father  h:is 
not  taught  me.  And  he  who  sent  me  is  with  me.  The  Father 
lias  not  lett  me  alone,  because  I  always  do  what  ple-tises  him. 
While  he  spoke  thus,  many  believed  on  him.  Jesus,  there- 
fore, said  to  those  Jews  who  believed  him,  If  you  persevere 
in  my  doctrine,  you  are  my  disciples  indeed.  And  you  shall 
know  the  truth:  and  the  trulh  shiili  make  you  free. 


(.;m.  Vin.  JOHN^.  207 

33. — Some  made  answer,  We  are  Abraham's  offspring, 
and  were  never  enslaved  to  any  man.  How  do  joii  say. 
You  shall  be  made  free?  Jesus  replied,  Most  assuredly,  1 
say  to  you,  whosoever  commits  sin  is  a  slave  of  sin.  Now 
the  slave  abides  not  in  the  family  perpetually,  the  Son  abides 
perpetually.  If,  therefore,  the  Son  make  you  free,  you  will 
be  free  indeed.  I  know  that  you  are  Abraham's  offspring-, 
yet  you  seek  to  kill  me,  because  my  doctrine  has  no  place  in 
you.  I  speak  what  I  have  seen  with  my  Father:  and  you 
do  what  you  have  learned  li-om  your  father.  They  an- 
swered, Abraham  is  our  Father.  Jesus  replied,  If  you  were 
Abraham's  children,  you  would  act  as  Abraham  acted.  But 
now  you  seek  to  kill  me,  a  man  who  has  told  you  the  truth, 
which  I  received  from  God.  Abraham  acted  not  thus. 
You  do  the  deeds  of  your  father.  They  answered.  We  were 
not  born  of  fornication.  We  have  one  Father,  even  God. 
Jesus  replied,  If  God  were  your  Father,  you  would  love 
me;  for  I  proceeded,  and  am  come  from  God.  I  came  not 
of  myself.  He  sent  me.  Why  do  you  not  undei-stand  my 
languag-e?  It  is  because  you  can  not  bear  my  doctrine.  The 
devil  is  your  father,  and  the  desires  of  youi-  father  you  will 
gratify:  he  was  a  manslayer  from  the  beginning;  he  swerved 
from  the  truth,  because  there  is  no  veracity  in  him.  When 
he  tells  a  lie,  he  speaks  suitably  to  his  character;  for  he  is  a 
liar,  and  the  father  of  lying.  As  for  me,  because  I  speak 
the  truth,  you  do  not  believe  me.  Who  of  you  convicts  me 
of  iiilsehood?  And  if  I  speak  truth,  why  do  you  not  be- 
lieve me?  He  who  is  of  God,  regards  God's  words.  You 
regard  them  not,  because  you  arc  not  of  God. 

48. — The  Jews  then  answered.  Have  we  not  reason  to 
say,  You  are  a  Samaritan,  and  have  a  demon  ?  Jesus  replied, 
I  have  not  a  demon:  but  I  honoi-  my  Father,  and  you  dis- 
honor me.  As  for  me,  I  seek  not  to  promote  my  own  glory; 
another  seeks  it,  who  judges.  Most  assuredly,  I  say  to  you, 
whoever  keeps  my  word,  shall  never  see  death.  The  Jews 
then  said  to  him,  Kow  we  are  certain  that  you  have  a  demon: 
Abraham  is  dead,  and  the  prophets;  yet  you  say,  Whoever 
tceps  my  word,  shall  never  taste  death.  Are  you  greater 
tiian  our  Father  Abraham,  who  is  dead?  The  prophets  also 
are  dead:  whom  do  you  make  yourself?  Jesus  answered, 
If  I  commend  myself,  my  conuneiidation  is  nothing:  it  is 
my  Father,  whom  you  call  your  God,  who  conniiends  nie. 
Nevertheless,  you  know  him  not;  but  I  know  him:  and  if  I 
slxmld  say,  I  know  biiii  not,  I  should  sjicak  falsely  like  you: 
but  I  know  him,  and  keep  his  word.  Abraham,  your  father, 
rejoiced  that  he  should  sec  my  ilay;  and  he  did  see  it,  and 


208  JOHN.  Ch.  IX. 

was  glad.  The  Jews  replied,  You  are  not  yet  fifty  years  old, 
and  you  have  seen  Abraham?  Jesus  answered,  Most  assur- 
edly, I  say  to  you,  before  Abraham  was  born,  I  am.  Then 
they  took  up  stones  to  cast  at  him;  but  Jesus  concealed 
himself,  and  went  out  of  the  temple. 

SECTION  YIL 

THE  CUHE  OF  THE  MAN  BORN  BLIND. 

IX. — AS  Jesus  passed  along,  he  saw  a  man  who  had 
been  born  blind.  And  his  disciples  asked  him,  saying, 
Rabbi,  who  sinned:  this  man,  or  his  parents,  that  he  was 
born  blind?  Jesus  answered,  Neither  this  man  nor  his  pa- 
rents sinned.  It  was  only  that  the  works  of  God  might 
be  displayed  upon  him.  I  must  do  the  work  of  him  who 
sent  me,  while  it  is  day ;  the  night  comes,  when  no  man  can 
work.  While  I  am  in  the  world,  I  am  the  light  of  the  world. 
Having  said  this,  he  spit  upon  the  ground,  and  with  the 
clay,  which  he  made  with  the  spittle,  anointed  the  blind 
man's  eyes,  and  said  to  him,  Go  wash  in  the  pool  of  Siloam, 
(which  signifies  Sent.)  He  went,  therefore,  and  washed 
them,  and  returned  seeing. 

8. — Then  the  neighbors,  and  they  who  had  before  seen 
him  blind,  said,  Is  not  this  he,  who  sat  and  begged?  Some 
said.  It  is  he;  others,  He  is  like  him.  He  said,  I  am  he. 
They  asked  him,  then,  How  did  you  receive  your  sight? 
He  answered,  A  man  called  Jesus,  made  clay  and  anointed 
my  eyes,  and  said  to  me.  Go  to  the  pool  of  Siloam,  and  wash 
your  eyes.  I  went  accordingly,  and  washed  them,  and  saw. 
Then  they  asked  him.  Where  is  he?  He  answered,  I  know 
not. 

13. — Then  they  brought  him,  who  had  been  blind,  to  the 
Pharisees;  (now  it  was  on  a  Sabbath,  that  Jesus  made  the 
clay,  and  gave  him  his  sight.)  The  Pharisees  likewise, 
therefore,  asked  him  how  he  had  received  his  sight.  He  an- 
swered. He  put  clay  on  my  eyes,  and  I  washed  them,  anc 
now  see.  Upon  this  some  of  the  Pharisees  said,  This  man 
is  not  from  God,  for  he  observes  not  the  Sabbath.  Others 
said.  How  can  one  that  is  a  sinner  perform  such  mii-acles? 
And  they  were  divided  among  themselves.  Agiiin  they 
asked  the  man,  who  had  been  blind.  What  do  you  say 
of  him,  for  giving  you  sight?    He  answered.  He  is  a  prophet. 

18. — But  the  Jews  believed  not  that  the  man  had  been 
Dlind,  and  had  received  his  sight;  till  they  called  his  parents, 


Ch.  X.  JOHN.  209 

and  asked  them,  Do  you  say,  that  this  is  your  son,  who  was 
born  I)lind?  How,  then,  does  he  now  see?  His  parents 
answei'cd,  We  know  that  this  is  our  son,  and  that  he  was 
Ijorn  blind:  but  how  he  now  sees,  or  who  opened  his  eyes, 
we  know  not.  He  is  of  age,  ask  him;  he  will  answer  for 
himself  His  ])arents  spoke  thus,  because  they  ieared  the 
Jews:  for  the  Jews  had  already  determined,  that  whosoever 
acknowledged  Jesus  to  be  the  Messiah,  should  be  expelled 
the  synagogue.  For  this  reason  his  parents  said,  He  is  of 
age,  ask  him. 

24. — A  second  time,  therefore,  they  called  the  man,  who 
had  been  born  blind,  and  said  to  him.  Give  glory  to  God; 
we  know  that  this  man  is  a  sinner.  He  replied.  Whether 
he  be  a  sinner,  I  know  not :  one  thing  I  know,  that,  whereas 
[  was  blind,  I  now  see.  They  said  to  him  again.  What 
did  he  do  to  you?  How  did  he  make  you  see?  He  an- 
swered, I  told  you  before;  did  you  not  hear?  Why  would 
you  hear  it  repeated?  Will  you,  also,  be  his  disciples? 
'I'hey  reviled  him  and  said,  You  are  his  disciple.  As  for  us, 
we  are  disciples  of  Moses.  We  know,  that  God  spoke 
to  Moses:  as  for  this  man,  we  know  not  whence  he  is.  The 
man  replied,  This  is  surprising,  that  you  know  not  whence 
he  is,  although  he  has  given  me  sight.  We  know  that  God 
hears  not  sinners;  but  if  any  man  worship  God,  and  obey 
him,  that  man  he  hears.  I^ever  was  it  heard  bel'ore,  that 
any  man  gave  sight  to  one  born  blind.  If  this  man  were 
not  from  God,  he  could  do  nothing.  They  replied,  You  were 
allogethei'  born  in  sin,  and  do  you  teach  us?  And  they  cast 
him  out. 

35. — Jesus  heard  that  they  had  cast  him  out,  and  hav- 
ing met  him,  said  to  him.  Do  you  believe  on  the  Son  of 
God?  He  answered.  Who  is  he.  Sir,  that  I  may  believe  on 
him?  Jesus  said  to  him.  Not  only  have  you  seen  him;  but 
it  is  he,  who  talks  with  you.  And  he  cried,  Master,  I  be- 
lieve: and  threw  himself  pi'ostrate  before  him.  And  Jesus 
said,  For  judgment  am  I  come  into  this  world,  that  they 
who  .see  not,  may  see;  and  that  they  who  see,  may  become 
blind.  Some  Pharisees,  who  were  present,  hearing  this, 
said  to  him.  Are  wc  also  blind?  Jesus  answered,  If  you 
were  blind,  you  would  not  have  sin:  but  you  say,  We  see: 
therefore  your  sin  remains. 

X. — Most  assuredly,  I  say  to  you,  he  who  enters  not  by 
the  gate  into  the  sheepfold,  but  climljs  over  the  fence,  is  a 
thief  and  a  robber.  The  shepherd  always  enters  by  the 
gate.     To  him,  the  i)(jrter  opens,  and  the  sheep  obey  his 

u 


210  JOKN".  Ch.  X. 

voice.  His  own  sheep  he  calls  by  name,  and  leads  out.  And 
having  put  out  his  sheep,  he  walks  before  them,  and  they 
follow  him;  becaiise  they  know  his  voice.  They  will  not  fol- 
low a  stranger,  but  flee  from  him;  because  they  know  not 
the  voice  of  strangers.  Jesus  addressed  this  similitude  to 
them,  but  they  did  not  comprehend  what  he  said.  He  there- 
fore added.  Most  assuredly,  I  say  to  you,  I  am  the  gate  of 
the  fold.  All  who  preceded  me  were  thieves  and  robbers; 
but  the  sheep  obeyed  them  not.  I  am  the  gate :  such  as 
enter  by  me  shall  be  safe :  they  shall  go  in  and  out,  and  find 
pasture.  The  thief  comes  only  to  steal,  to  slay,  and  to  de- 
stroy. I  am  come  that  they  may  have  life,  and  have  it 
abundantly. 

11. — I  am  the  good  shepherd.  The  good  shepherd  gives 
his  life  for  the  sheep.  The  hireling,  who  is  not  the  shep- 
herd, and  to  whom  the  sheep  do  not  belong,  when  he  sees 
the  wolf  coming,  abandons  the  sheep,  and  flees;  and  the 
wolf  tears  them,  and  disperses  the  flock.  The  hireling  flees, 
because  he  is  a  hireling,  and  cares  not  for  the  sheep.  I  am 
the  good  shepherd.  And  I  know  my  own,  and  am  known 
by  them,  (even  as  the  Father  knows  me,  and  I  know  the 
Father;)  and  I  give  my  life  for  the  sheep.  I  have  other 
sheep,  besides,  which  are  not  of  this  fold.  Them  I  must 
also  bring;  and  they  will  obey  my  voice;  and  there  shall  be 
one  flock,  one  shepherd.  For  this  the  Father  loves  me,  be- 
cause I  give  my  life,  to  be  afterward  resumed.  J^o  one 
forces  it  from  me:  but  I  give  it  of  myself.  I  have  i)ower  to 
give  it,  and  I  have  power  to  resume  it.  This  commandment 
I  have  received  from  my  Father. 

19. — Again  there  was  a  division  among  the  Jews,  occa- 
sioned by  this  discourse.  Many  of  them  said,  He  has  a  de- 
mon, and  is  mad:  why  do  you  hear  him?  Others  said,  These 
are  not  the  words  of  a  demoniac.  Can  a  demon  give  sight 
to  the  blind? 

22. — Afterward,  when  they  were  celebrating  the  feast  of 
the  dedication,  at  Jerusalem,  it  being  in  winter;  as  Jesus 
walked  in  the  temple,  in  Solomon's  portico,  the  Jews  sur- 
rounding him,  said  to  him,  How  long  will  you  keep  us  in 
suspense?  If  you  be  the  Messiah,  tell  us  plainly.  Jesus 
answered,  I  told  you;  but  you  believed  not.  The  works 
which  I  do  in  my  Fathei-'s  name,  testify  of  me.  But  you 
believe  not,  for  you  are  not  of  my  sheep.  My  sheep,  as  I 
told  you,  obey  my  voice;  I  know  them,  and  they  follow  me. 
Besides,  I  give  them  eternal  life;  and  they  shall  never  per- 
ish, neither  shall  any  one  wrest  them  out  of  my  hands.  My 
Father,  who  gave  them  me,  is  greater  than  all;  and  none  can 


Ch.  XI.  JOHN.  211 

wrest  them  out  of  my  Father's  hand.  I  and  the  Father  are 
one. 

31. — Then  the  Jews  again  took  up  stones  to  stone  him. 
Jesus  said  to  them,  Many  good  works  1  have  shown  you 
from  my  Father;  for  which  of  these  works  do  you  stone  me? 
The  Jews  answered,  For  a  good  work  we  do  not  stone  you. 
but  for  bhisjjhemy;  because  you,  being  a  man,  make  your- 
self God.  Jesus  replied,  Is  it  not  written  in  your  law,  "  I 
said.  You  are  o-ods?"  If  the  law  styled  them  gods,  to  whom 
the  word  of  God  was  addressed,  and  if  the  language  oi" 
scripture  is  unexceptionable;  do  you  charge  him  with  blas- 
phemy Avhom  the  Father  has  consecrated  his  Apostle  to  the 
woi'kl,  for  calling  himself  his  Son?  If  I  do  not  the  works 
of  my  Father,  believe  me  not.  But  if  I  do,  thoiigh  you  be- 
lieve not  me,  believe  the  Avorks,  that  you  may  know  and  be- 
lieve, that  the  Father  is  in  me,  and  I  am  in  him. 

39. — They  then  attempted  again  to  seize  him;  but  he 
escaped  out  of  their  hands,  and  retired  again  toward  tiie 
Jordan,  and  abode  in  the  place  where  John  first  immersed. 
And  many  resorted  to  him,  who  said,  John,  indeed,  wrought 
no  miracle:  but  all  that  John  spoke  of  this  man,  is  true. 
And  many  believed  on  him  there. 


SECTION  vin. 

LAZARUS   RAISED   TROM   THE   DEAD. 

XI. — NOW,  one  Lazarus,  of  Bethany,  the  village  of 
Mary  and  her  sister  Martha,  was  sick.  (It  was  that  Mary 
who  anointed  the  Loi'd  with  balsam,  and  wiped  his  feet  with 
her  hair,  whose  brother  Lazarus  was  sick.)  The  sisters, 
therefore,  sent  to  tell  Jesus,  Master,  lo!  he  whom  you  love, 
is  sick.  Jesus  hearing  it,  said.  This  sickness  will  not  prove 
fatal ;  but  conduce  to  the  glory  of  God,  that  the  Son  of  God 
may  be  glorified  by  it.  Now  Jesus  loved  Martha,  and  her 
sister,  and  Lazarus.  Having,  then,  heard  that  he  was  sick, 
Tesus  staid  two  days  in  tlni  place  where  he  was. 

7. — Afterward,  he  said  to  the  disciples,  Let  us  return  to 
Judca.  Tlic  disciples  answered,  Kabbi,  but  very  lately  the 
Jews  woukl  have  stoned  you,  and  woidd  you  retui'n  thither? 
Jesus  rei)lied.  Are  there  not  twelve  hours  in  the  day?  If 
any  man  walk  in  the  day,  he  stmnbles  not:  because  he  sees 
the  liglit  of  this  world:  but  if  he  walk  in  the  night,  he 
stumbles;  because  there  is  no  light.  Having  sj)oken  this, 
he  added.  Our  li-iend  Lazarus  sleeps;  but  I  go  to  wake  him. 


212  joh:n^.  Ch.  XL 

Then  said  his  disciples,  Master,  if  he  sleep,  he  will  recover. 
Jesxis  spoke  of  his  death;  but  they  thought  that  he  spoke 
of  the  repose  of  sleep.  Then  Jesus  told  them  plainly,  Laz- 
nrus  is  dead.  And  on  your  account  I  am  glad  that  I  was 
not  there,  that  you  may  believe;  but  let  us  go  to  him.  Then 
Thomas,  that  is,  Didymus,  said  to  his  fellow  disciples,  Let 
us  also  go,  that  we  may  die  with  him. 

17. — When  Jesus  came,  he  found  that  Lazarus  had  been 
already  four  days  in  the  tomb.    Now,  (Bethany  being  about 
fifteen  turlongs  from  Jerusalem,)  many  of  the  Jews  came  to 
Martha,  and  Mary,  to  comfort  them  on  the  death  of  their 
brother.     Martha  having  heard  that  Jesus  was  coming,  went 
and  met  him ;  but  Mary  remained  in  the  house.     Then  Mar- 
tha said  to  Jesus,  Master,  if  you  had  been  here,  my  brother 
had  not  died.    But  I  know  that  even  now,  whatever  you  shall 
ask  of  God,  God  will  give  you.     Jesus  said  to  her,  Your 
brother  shall  rise  again.     Martha  replied,  I  know  that  he 
will  rise  at  the  resurrection,  on  the  last  day.     Jesus  said  to 
her,  I  am  the  resurrection  and  the  life.     He  who  believes  on 
me,  though  he  were  dead,  shall  live;  and  no  man  who  lives 
and  believes  on  me,  shall  ever  die.     Do  you  believe  this? 
She  answered,  Yes,  Master,  I  believe  that  you  are  the  Mes- 
siah, the  Son  of  God,  He  who  comes  into  the  world.     Hav- 
ing said  this,  she  went  and  called  Mary,  her  sister,  aside, 
saying,  The  Teacher  is  come,  and  calls  for  you.      When 
Mary  heard  this,  she  instantly  rose  and  went  to  him.     Now 
Jesus  had  not  yet  entered  the  village,  but  was  in  the  place 
where  Martha  met  him.     The  Jews,  then,  who  were  condol- 
ing with  Mary  in  the  house,  when  they  saw  that  she  arose 
hastily,  and  went  out,  followed  her,  saying.  She  is  going  to 
the  tomb  to  weep  there.      Mary  being  come  to  the  place 
where  Jesus  was,  and  seeing  him,  threw  herself  at  his  feet, 
saying.  Had  you  been  here.  Master,  my  brother  had  not 
died.     When  Jesus  saw  her  weeping,  and  the  Jews  weep- 
ing, who  came  with  her,  he  groaned  dee])ly,  and  was  troub- 
led, and  said,  Where  have  you  laid  him?     They  answered, 
and  said.  Master,  come  and  see.     Jesus  wept.     The  Jews, 
therefore,  said,  Mark  how  he  loved  him.     But  some  of  theni 
said,  Could  not  he  who  gave  sight  to  the  blind  man,  eve. 
have  prevented  this  man's  death?     Jesus,  therefore,  again 
groaning,  came  to  the  tomb.     It  was  a  cave,  the  entrance  of 
which  was  shut  up  with  a  stone.     Jesus  said,  Eemove  the 
stone.     Martha,  the  sister  of  the  deceased,  answered,  Sir,  by 
this  time,  the  smell  is  offensive,  for  this  is  the  fourth  day. 
Jesus  replied.  Did  I  not  say  to  you.  If  you  believe,  you  shall 
see  the  glory  of  God?   Then  they  removed  the  stone.    And 


On.  XIL  JOHK.  213 

Jesus,  lifting  up  his  eyes,  said.  Father,  I  thank  thee  that 
thou  hast  heard  mc.  As  for  me,  I  know  that  thou  hearest 
nie  always ;  but  I  sjieak.  for  the  peojile's  sake  who  surround 
nio,  that  they  may  believe  that  thou  hast  sent  me.  After 
these  words,  raising-  his  voice,  he  cried,  Lazarus,  come  forth! 
He  who  had  been  dead,  came  forth,  bound  hand  and  foot 
with  fillets,  and  his  face  wrapped  in  a  handkerchief. 
Jesus  said  to  them,  Unbind  him,  and  let  him  go.  Many, 
thei-efbre,  of  the  Jews,  who  had  come  to  Mary,  and  seen 
what  he  did,  believed  on  him.  But  some  of  them  repaired 
to  the  Pharisees,  and  told  them  what  Jesus  had  done. 

47. — Then  the  chief  priests  and  the  Pharisees  assembled 
the  Sanhedrim,  and  said,  What  ai'e  we  doing?  for  this  man 
works  many  miracles.  If  we  let  him  go  on  thus,  every  one 
will  believe  on  him,  and  the  Romans  will  come  and  destroy 
both  our  place  and  nation.  One  of  them,  named  Caiaphas, 
who  was  high  priest  that  year,  said  to  them.  You  are  utterly 
at  a  loss,  and  do  not  consider,  that  it  is  better  for  us  that 
one  man  die  for  the  people,  than  that  the  whole  nation 
should  be  ruined.  This  he  spoke,  not  of  himself;  but  being 
iiigh  priest  that  year,  he  prophesied  that  Jesus  should  die 
Ibr  the  nation;  and  not  lor  that  nation  only,  but  that  he 
should  assemble  into  one  body  the  dispersed  children  of  God, 
From  that  day,  therefore,  they  concerted  how  they  might 
destroy  him.  For  this  reason,  Jesus  appeared  no  longer 
publicly  among  the  Jews,  but  retired  to  the  country,  near 
the  desert,  to  a  city  called  Ephraim;  and  continued  there 
with  his  disciples. 

55. — 'Meantime,  the  Jewish  passover  approached,  and 
many  went  to  fJerusalem  from  the  country,  before  the  pass- 
over,  to  purily  themselves.  These  im^uired  after  Jesus,  and 
said,  one  to  another,  as  they  stood  in  the  temple,  What  do 
you  think?  Will  he  not  come  to  the  festival?  Now,  the 
chief  pi'iests  and  the  Pharisees  had  issued  an  order,  that 
whosoever  knew  where  he  was,  he  should  make  it  known, 
that  they  might  apprehend  him. 

XII. — Six  days  before  the  passover,  Jesus  came  to  Beth- 
any, where  Laz:irus  was,  whom  he  had  raised  from  the  dead. 
There  they  made  him  a  su})])er,  and  Martha  served:  but 
Lazaius  was  one  of  those  who  were  at  table  with  him, 
Then  Mary,  taking  a  pound  of  the  balsam  of  spikenard, 
whicli  was  very  valiial)le,  anointed  the  Icet  of  Jesus,  and 
wi]H'(l  lliem  with  her  hair,  so  that-  the  house  was  filled  witli 
the  odor  of  the  balsam.  On  which,  one  of  his  disciples,  Ju- 
das Iscariot,  Simon's  son,  who  was  to  betray  him,  said,  AVhy 
was  not  this  balsam  sold  for  three  hundred  denarii,  which 


214  JOHJS.  Ch.  XII. 

might  have  been  given  to  the  poor?  This  he  said,  not  that 
be  cared  for  the  poor,  but  because  he  was  a  thief^  and  had 
the  purse,  and  carried  what  was  put  in  it.  Then  Jesus  said, 
Let  hei-  alone.  She  has  reserved  this  to  embalm  me,  against 
the  day  of  my  burial.  For  you  will  always  have  the  poor 
among  you;  but  me  you  will  not  always  have. 

9.^-A  great  number  of  the  Jews,  knowing  where  he 
was,  flocked  thither,  not  on  account  of  Jesus  only,  but  like- 
wise to  see  Lazai-us,  whom  he  had  raised  from  the  dead. 
The  chief  priests,  therefore,  determined  to  kill  Lazaruf,  alGo; 
because  he  proved  the  occasion  that  many  Jews  f'/.'.-/Ok 
them,  and  believed  on  Jesus. 

SECTION"  IX. 

THE   BNTEY   INTO   JERUSALEM. 

12. — OK  the  next  day,  a  great  multitude,  who  were 
come  to  the  festival,  hearing  that  Jesus  was  on  the  road  to 
Jerusalem,  took  branches  of  palm  trees,  and  went  out  to 
meet  him,  crying,  Hosanna!  blessed  be  Israel's  King,  who 
comes  in  the  name  of  the  Lord.  Now  Jesus,  having  found 
a  young  ass,  was  riding  on  it,  agreeably  to  what  is  written, 
"  Fear  not,  daughter  of  Zion;  behold  your  King  comes,  sit- 
ting on  an  ass's  colt."  These  things  the  disci|)les  did  not 
Linderstand,  at  first;  but  after  Jesus  was  <j^lorified,  they  re- 
membered that  thus  it  had  been  written  concerning  him,  and 
that  thus  they  had  done  to  him.  And  the  people  who  had 
been  present,  attested  that  he  had  called  Lazarus  out  of  the 
tomb,  and  raised  him  li'om  the  dead.  It  was  the  rumor  that 
he  had  wrought  this  miracle,  which  made  the  people  crowd 
to  meet  him.  The  Pharisees,  therefore,  said  among  them- 
selves. Are  you  not  sensible  that  you  have  no  influence? 
Behold  the  world  is  gone  after  him. 

20. — Now,  among  those  who  came  to  worship  at  the  fes- 
tival, there  were  some  Greeks.  These  applied  to  Philip,  of 
Bethsaida,  in  Galilee,  making  this  request.  Sir,  we  wish  to 
see  Jesus.  Philip  went  and  told  Andrew;  then  Andrew 
and  Philip  told  Jesus. 

23. — Jesus  answei'ed  them,  saying,  The  time  is  come, 
when  the  Son  of  Man  must  be  glorified.  Most  assuredly,  I 
say  to  you,  when  a  grain  of  wheat  is  thrown  into  the  gi-ound, 
unless  it  die,  it  remains  single;  but  if  it  die,  it  becomes  very 
fruitful,  lie  who  loves  his  life,  shall  lose  it;  and  he  who 
hates  his  life  in  this  world,  shall  preserve  it  eternally  in  the 


Ch.  XII.  JOHK.  215 

next.  Would  any  man  serve  me?  let  him  follow  me;  and 
where  I  am,  there  shall  my  servant  also  be.  If  any  man 
serve  me,  my  Father  will  reward  him. 

27. — !N'ow  is  my  sonl  troubled,  and  what  shall  I  say? 
Father,  save  me  fi-om  this  hour?  But  I  came  on  purpose 
for  this  hour.  Falher,  glorily  thy  name.  Then  came  a 
voice  from  heaven,  which  said,  I  have  both  glorified,  and 
will  again  glorily  it.  The  people  present  heard  the  sound, 
and  said,  It  thundered:  others  said.  An  angel  spoke  to  him. 
Jesus  said.  This  voice  came  not  for  my  sake,  but  lor  yoiu'S. 
Now  must  this  world  be  judged.  Now  must  the  prince  ol" 
this  world  be  cast  out.  As  for  me,  when  I  shall  be  lilted 
up  from  the  earth,  I  will  draw  all  men  to  myself.  This  he 
said,  alluding  to  the  death  which  he  was  to  sufi'er.  The  peo- 
ple answered.  We  have  learned  from  the  law,  that  the  Mes- 
siah will  live  forever.  How  do  you  say,  then,  that  the  Son 
of  Man  must  be  lifted  up?  Who  is  this  Son  of  Man? 
Jesus  said  to  them.  Yet  a  little  while  the  light  continues 
with  you;  walk,  while  you  have  it,  lest  darkness  overtake 
you:  for  he  that  walks  in  darkness  knows  not  whither  he 
goes.  Confide  in  the  light,  while  you  enjoy  it,  that  jou 
maybe  sons  of  light.  Having  spoken  these  words,  he  with- 
drew himself  privately  from  them. 

37. — But,  though  he  had  })erfornied  so  many  miracles  be- 
fore them,  they  believed  not  on  him;  so  that  the  word  of  the 
Prophet  Isaiah  was  verified,  "  Lord,  who  has  believed  oin-  re- 
port?" and,  "To  whom  is  the  arm  of  the  Lord  revealed?" 
For  this  reason  they  could  not  believe;  Isaiah  having  said, 
also,  "He  has  blinded  their  eyes,  and  blunted  their  under- 
standing-, that  they  might  not  see  with  iheir  eyes,  compre- 
hend with  their  undei-standing,  and  be  converted,  that  I  mig-ht 
ileal  them."  These  things  said  Isaiah,  when  he  saw  his  glory, 
and  spoke  concerning'  him.  Nevertheless,  there  were  sev- 
eral, even  of  the  magistrates,  who  believed  on  him;  but,  for 
fear  of  the  Pliarisees,  did  not  avow  it,  lest  they  should  be 
expelled  the  synagogue;  Cor  they  ^jrelerred  the  approbation 
of  men  to  the  api)robation  of  God. 

44. — Then  Jesus,  raising  his  voice,  said,  lie  who  believes 
on  me,  believes  not  on  me  only;  but  on  him  who  sent  me. 
And  he  who  beholds  me,  beholds  him  who  sent  me.  I  am 
come  a  light  into  the  world,  thai  whosoever  believes  on  me, 
may  not  remain  in  darkness.  And  if  any  man  hear  my 
words,  but  do  not  observe  them ;  it  is  not  I,  who  condemn 
him;  for  I  came,  not  to  condemn  the  world,  but  to  save  the 
world.  He  who  despises  iiic,  and  rejects  my  instrnctions, 
has  that  which  condemns  him.     The  doctrine  which  I  have 


216  JOHN.  Ch.  Xril. 

taught  will  condemn  him  at  the  last  day.  For  I  have  not 
said  anything  ft"om  myself;  but  the  Father  who  sent  me,  has 
commanded  me  what  I  should  enjoin,  and  what  I  should 
teach.  And  I  know,  that  his  commandment  is  eternal  lite. 
Whatever,  therefore,  I  say,  I  speak  as  the  Father  has  given 
me  in  charge. 

XIII.— -Jesus  having  perceived,  before  the  feast  of  the 
passover,  that  his  time  to  remove  out  of  this  world  to  his 
Father,  was  come;  and  having  loved  his  own,  who  were  in 
the  world,  he  loved  them  to  the  last.  JS^ow  while  they  were 
at  the  supper,  (the  devil  having  already  put  it  into  the  heart 
of  Judas  Iscariot,  Simon's  son,  to  betray  him,)  Jesus,  though 
he  knew  that  the  Father  had  subjected  everything  to  him, 
and  that  he  came  from  God,  and  was  returning  to  God; 
arose  from  supper,  and  laying  aside  his  mantle,  girt  himself 
about  with  a  towel.  Then  he  poured  water  into  a  basin,  and 
began  to  wash  the  feet  of  his  disciples,  and  to  wipe  them 
with  the  towel  with  which  he  was  girded. 

6. — When  he  came  to  Simon  Peter,  Peter  said  to  him, 
Master,  would  you  wash  my  feet?  Jesus  answered.  At  pre- 
sent yau  do  not  comprehend  what  I  am  doing;  but  you  shall 
know  hereafter.  Peter  replied.  You  shall  never  wash  my 
feet.  Jesus  answered.  Unless  I  wash  you,  you  can  have  no 
part  with  me.  Simon  Peter  said  to  him.  Master,  not  my  feet 
only;  but  also  my  hands  and  my  head.  Jesus  replied.  He 
who  has  been  bathing,  needs  only  to  wash  his  feet;  the  rest 
of  his  body  being  clean.  You  are  clean,  but  not  all.  For 
he  knew  who  would  betray  him;  tlierefore  he  said,  You  are 
not  all  clean. 

12. — After  he  had  washed  their  feet,  he  put  on  his  man- 
tle, and  replacing  himself  at  table,  said  to  them,  Do  you  un- 
derstand what  I  have  been  doing  to  you?  You  call  me 
the  Teacher  and  the  Master;  and  you  say  right;  for  so  I  am. 
If  I,  then,  the  Master  and  the  Teacher,  have  washed  your 
feet;  you  also  ought  to  wash  one  another's  feet.  For  I  have 
given  you  an  example,  that  you  should  do  as  I  have  done  to 
you.  Most  assuredly,  I  say  to  you,  the  servant  is  not  greater 
than  his  master,  nor  is  the  apostle  greater  than  he  who  sends 
liim.  Happy  are  you,  who  know  these  things,  provided  you 
liractice  them. 

18. — I  speak  not  of  you  all.  I  know  whom  I  have  chosen : 
but  that  sci'ipture  must  be  fulfilled,  "  He  that  eats  at  my  ta- 
ble, has  lifted  up  his  heel  against  me."  I  tell  you  this  now, 
belbre  it  happen;  that  when  it  happens,  you  may  believe 
that  I  am  the  Messiah.     Most  assincdly,  I  say  to  you,  Ik 


Ch.  XIV.  JOHI^.  217 

that  receives  whomsoever  I  send,  receives  me;  and  he  that 
receives  me,  receives  him  who  sent  me. 

21. — After  uttering-  tliese  words,  Jesus  was  troubled  in 
spirit,  and  declared,  saying.  Most  assui'edly,  I  say  to  you, 
one  of  you  will  betray  me.  Then  the  disciples  looked  one 
upon  another,  doubting-  of  whom  he  spoke.  Now  one  of 
his  disciples,  one  whom  Jesus  loved,  was  lying-  close  to  his 
breast:  Simon  Peter,  therefore,  made  a  sign  to  him,  to  in- 
quire whom  he  meant.  He,  then,  reclining-  on  Jesus'  bosom, 
said  to  him.  Master,  Avho  is  it?  Jesus  answered.  It  is  he  to 
whom  I  shall  give  this  morsel,  after  I  have  dipped  it.  And 
having-  dipped  the  morsel,  he  gave  it  to  Judas  Iscariot,  the 
son  of  Simon.  Alter  receiving  the  morsel,  Satan  entei-ed 
into  him.  And  Jesus  said  to  him,  AVhat  you  do,  do  quickly. 
But  none  at  the  table  knew,  why  he  gave  this  order.  Some 
imagined,  because  Judas  had  the  purse,  that  Jesus  had  sig- 
nified to  him  to  buy  necessaries  for  the  festival;  or,  to  give 
something  to  the  poor.  When  Judas  had  taken  the  morsel, 
he  immediately  went  out:  and  it  was  night. 

31. — When  he  was  gone,  Jesus  said,  the  Son  of  Man  is 
now  glorified,  and  God  is  glorified  by  him.  If  God  is  glo- 
rified by  him,  God  also  will  glorify  him  by  himself,  and  that 
without  delay.  My  children,  I  have  now  but  a  little  time  to 
be  with  you.  You  will  seek  me,  and  what  I  said  to  the 
Jews,  Whither  I  go,  you  can  not  come;  I  say  at  pi-esent  to 
you.  A  new  commandment  1  give  you,  that  you  love  one 
another;  that  as  I  have  loved  you,  you  also  love  one  an- 
other. By  this  shall  all  men  know,  that  you  are  my  disci- 
ples, if  you  have  love  one  to  another. 

36. — Simon  Peter  said  to  him.  Master,  whither  are  you 
going?  Jesus  answered.  Whither  I  am  going,  you  can  not 
follow  me  now;  but  afterward  you  shall  Ibllow  me.  I'etei- 
replied.  Master,  why  can  not  1  follow  you  presently?  I  will 
lay  down  my  life  for  your  sake!  Jesus  answered  him,  AV'ill 
you  lay  down  your  life  for  my  sake?  Most  assui-edly,  I  say 
to  you,  the  cock  shall  not  crow,  till  you  have  disowned  me 
thrice. 


SECTION"   X. 

CONSOLATION    TO    THE   DISCIPLES. 

XIY. — LET  not  your  heart  be  troubled;  believe  on  God, 
and  l)elieve  on  me.  In  my  Father's  house  are  many  man- 
sions.    Were  it  otherwise,  I  would  have  told  you.     I  go  to 


218  JOHN.  Ch.  XIY. 

prepare  a  place  for  you:  and  after  I  shall  have  gone,  and 
prepared  a  place  for  you;  I  will  return  and  take  you  with 
me,  that  where  I  am,  there  you  may  be  also.  And  whither 
I  am  going,  you  know,  and  the  way  you  know.  Thomas 
said  to  him.  Master,  we  know  not  whither  you  are  gohig. 
How,  then,  can  we  know  the  way?  Jesus  answered,  I  am 
the  way,  and  the  truth,  and  the  life;  no  man  comes  to  the 
Father,  but  by  me.  Had  you  known  me,  you  would  have 
known  my  Father  also:  and  henceforth  you  know  him,  and 
have  seen  him. 

8. — Philip  said  to  him.  Master,  show  us  the  Father,  and 
it  will  satisfy  us.  Jesus  replied,  Have  I  been  with  you  so 
long,  and  do  you  not  yet  know  me,  Philip?  He  that  has 
seen  me,  has  seen  the  Father.  How  do  you  say,  then.  Show 
us  the  Father?  Do  you  not  believe  that  I  am  in  the  Father, 
and  the  Father  in  me?  The  woi'ds  which  I  speak  to  you 
proceed  not  from  myself:  as  to  the  works,  it  is  the  Father 
dwelling  in  me  who  does  them.  Believe  me,  that  I  am  in 
the  Father,  and  the  Father  in  me;  if  not  on  my  testimony, 
be  convinced  by  the  works  themselves.  Most  assuredly,  I 
say  to  'you,  he  who  believes  on  me,  shall  himself  do  such 
works  as  I  do;  nay,  even  greater  than  these  he  shall  do;  be- 
cause I  go  to  my  Father,  and  will  do  whatsoever  you  shall 
ask  in  my  name.  That  the  Father  may  be  glorified  in  the 
Son,  whatsoever  you  shall  ask  in  my  name,  I  will  do. 

15. — If  you  love  me,  keep  my  commandments;  and  I 
will  entreat  the  Father,  and  he  will  give  you  another  Advo- 
cate, to  continue  with  you  forever;  even  the  Spirit  of  Truth, 
whom  the  world  can  not  receive,  because  it  neither  sees  him 
nor  knows  him;  but  you  shall  know  him,  because  he  will 
abide  with  you,  and  be  in  you.  I  will  not  leave  you  forlorn; 
I  will  return  to  you.  Yet  a  little  while,  and  the  world  shall 
see  me  no  more;  but  you  shall  see  me;  because  I  live,  you 
also  shall  live.  On  that  day  you  shall  know  that  I  am  in 
my  Father,  and  you  in  me;  and  I  in  you.  He  that  has  my 
commandments,  and  keeps  them,  he  it  is  who  loves  me;  and 
he  who  loves  me,  will  be  loved  by  my  Father,  and  I  will  love 
him,  and  manifest  myself  to  him.  Judas  (not  Iscariot)  said 
to  him.  Master,  wherefore  will  you  manifest  yourself  to  us, 
and  not  to  the  world?  Jesus  answering,  said  to  him.  If  a 
man  love  me,  he  will  observe  my  word;  and  my  Father 
will  love  him;  and  we  will  come  to  him,  and  dwell  with 
him.  He  who  loves  me  not,  disregards  my  words;  yet  the 
word  which  you  hear  is  not  mine,  but  the  Father's,  who  sent 
me. 

25. — I  tell  you  these  things,  while  I  remain  with  you. 


Oh.  XV.  JOHN.  219 

But  the  Advocate,  the  Holy  Spirit,  whom  the  Father  will 
send  in  my  name,  will  teach  you  all  things,  and  remind  you 
of  all  that  I  have  told  yon.  Peace  I  leave  you;  my  peace  I 
give  you;  not  as  the  world  gives,  do  I  give  to  you.  Be  not 
disheartened;  be  not  intimidated.  You  have  heard  me  say, 
I  go  away,  and  will  I'cturn  to  you.  II'  you  loved  me,  you 
would  rejoice  that  I  go  to  the  Father;  because  my  Fathei- 
is  gi'eater  than  I.  This  I  tell  you  now,  before  it  hapj)cns, 
that  when  it  happens,  you  may  believe.  I  shall  not,  hence- 
forth, have  much  conversation  with  you;  for  the  prince  of 
the  world  is  coming,  though  he  will  find  nothing  in  me;  but 
this  must  be  that  the  world  may  know  that  I  love  the 
Father,  and  do  whatsoever  he  commands  me.  Arise,  let  us 
go  hence. 

XV. — I  am  the  true  vine,  and  my  Father  is  the  vine 
dresser.  Every  barren  branch  in  me,  he  lops  off;  every 
fruitful  branch  he  cleans  by  pruning,  to  render  it  more  fruit- 
ful. As  for  you,  you  are  already  clean,  through  the  instruc- 
tions I  have  given  you.  Abide  in  me,  and  I  will  abide  in 
you;  as  the  branch  can  not  bear  fruit  of  itself,  unless  it 
abide  in  the  vine,  no  more  can  you,  unless  you  abide  in  me. 
I  am  the  vine;  you  are  the  branches.  He  who  abides  in  me, 
and  in  whom  I  abide,  produces  much  fruit:  for,  sevei'ed  from 
me,  you  can  do  ncjthing.  If  any  man  abide  not  in  me,  he  is 
cast  forth  like  withered  branches,  which  are  gathered  for 
fuel,  and  burnt.  If  you  abide  in  me,  and  my  words  abide 
in  you,  you  may  ask  what  you  will,  and  it  shall  be  granted 
you. 

8. — In  this  is  my  Father  glorified,  that  you  produce  much 
fruit;  so  shall  you  be  my  disciples.  As  the  Father  loves 
me,  so  do  I  love  you:  continue  in  my  love.  If  you  keep 
my  commandments,  you  shall  continue  in  my  love;  as  I  have 
kept  my  Father's  commandments,  and  continue  in  his  love. 
I  give  you  the--e  admonitions,  that  I  may  continue  to  have 
joy  in  you,  and  that  your  joy  may  be  complete.  This  is 
my  commandment,  that  you  love  one  another,  as  I  love  you. 
No  man  has  greater  love  than  this,  to  lay  down  his  life  for 
his  fi'iends.  You  are  my  friends,  if  you  do  whatever  I  com- 
mand you.  Henceforth  I  call  you  not  servants;  for  the  ser- 
vant knows  not  what  his  master  will  do:  but  I  name  you 
tinends;  for  whatever  I  have  learned  liom  my  Father,  I  im- 
part to  you.  It  is  not  you  who  have  chosen  me;  but  it  is  I 
who  have  chosen  you,  and  ordained  you  to  go  and  bear  fruit: 
fruit  which  will  prove  peiinanent,  that  the  Father  may  give 
you  whatsoever  you  shall  ask  him  in  my  name. 

17. — This  I  command  you,  tliat  you  love  one  another. 


220  JOHN^.  Ch.  XVI. 

If  the  world  hate  you,  consider  that  it  hated  me,  before  it 
hated  you.  If  you  were  of  the  world,  the  world  would  love 
its  own.  But  because  you  are  not  of  the  world,  I  having 
selected  you  from  the  world,  the  world  hates  you.  Remem- 
ber what  I  said  to  you.  The  servant  is  not  greater  than  his 
master.  If  they  have  persecuted  me,  they  will  also  perse- 
cute you;  if  they  have  observed  my  word,  they  will  also  ob- 
serve yours.  But  all  this  treatment  they  will  give  you  on 
my  account,  because  they  know  not  him  who  sent  me.  If  I 
had  not  come,  and  spoken  to  them,  they  had  not  had  sin; 
but  now  they  have  no  excuse  for  their  sin.  He  that  hates 
me,  hates  my  Father  also.  If  I  had  not  done  among  them 
such  works  as  none  other  ever  did,  they  had  not  had  sin; 
but  now  they  have  seen  them,  and  yet  hated  both  me  and  my 
Father.  Thus  they  verity  that  passage  in  their  law,  "  They 
hated  me  without  cause."  But  when  the  Advocate  is  come, 
whom  I  will  send  you  from  the  Father,  the  Spirit  of  Truth, 
who  proceeds  irom  the  Father,  he  will  testify  concerning  me. 
And  you  also  will  testify,  because  you  have  been  with  me 
from  the  beginning. 

XVI. — These  things  I  tell  you,  that  you  may  not  be  dis- 
couraged. They  will  expel  you  the  synagogue;  nay,  the 
time  is  coming,  when,  whosoever  kills  you,  will  think  he  of- 
fers sacrifice  to  God.  And  these  things  the}'  will  do,  because 
they  know  not  the  Father,  nor  me.  Of  these  things  I  warn 
you  now,  that  when  the  time  shall  come,  you  may  remember 
that  I  mentioned  them  to  you.  I  did  not,  indeed,  mention 
them  at  the  beginning,  because  I  was  with  you  myself.  And 
now  I  go  away  to  him  who  sent  me;  yet  none  of  you  ask 
me.  Whither  do  you  go?  But  because  of  those  things  which 
I  have  foretold  you,  you  are  overwhelmed  with  grief. 

7. — N^evertheless,  I  tell  you  the  truth;  it  is  for  your  good 
that  I  depart;  for  if  I  do  not  depart,  the  Advocate  will  not 
come  to  you;  but  if  I  go  away,  I  will  send  him  to  you.  And 
when  he  is  come,  he  will  convince  the  world  concerning  sin, 
and  concerning  righteousness,  and  concerning  judgment: 
conceming  sin,  because  they  believe  not  on  me;  concerning 
righteousness,  because  I  go  to  my  Father,  and  you  see  m 
no  longer;  concerning  judgment,  because  the  prince  of  thie» 
world  is  judged. 

12. — I  have  many  things  still  to  tell  you,  but  you  can  not 
yet  bear  them.  But  when  the  Spirit  of  Truth  is  come,  he 
will  conduct  you  into  all  the  truth:  for  his  words  will  not 
proceed  irom  himself:  but  what  soever  he  shall  have  heard, 
he  will  speak,  and  show  you  things  to  come.  He  will  glo- 
rify me:  for  he  will  take  of  mine,  and  communicate  to  you. 


Oh.  XVIL  JOHI^.  221 

VVhal soever  is  the  Father's,  is  mine;  therefore,  I  say  that 
he  will  take  of  mine  to  communicate  to  yon. 

10. — A  little  while  you  shall  not  see  me;  a  little  while 
alter,  you  shall  see  me;  because  I  go  to  the  Father.  Some 
of  the  disciples  said  among  themselves.  What  does  he  mean 
by  this;  a  little  while  you  shall  not  see  me;  a  little  while 
after,  you  shall  see  me;  because  I  go  to  the  Father?  What 
means  this  little  while,  of  which  he  speaks?  We  do  not 
comprehend  it.  Jesus  perceiving  that  they  were  desirous 
to  ask  him,  said  to  them,  Do  you  inquire  among  yourselves 
about  this  that  I  said,  A  little  while  you  shall  not  see  me; 
a  little  while  after,  you  shall  see  me?  Most  assuredly,  I  say 
to  you,  you  will  weep  and  lament,  but  the  world  will  I'e- 
joice:  you  will  be  sorrowful,  but  your  sorrow  shall  be  turned 
into  joy.  A  woman  in  travail  has  sorrow,  because  her  hour 
is  come.  But  when  her  son  is  born,  she  remembers  her  an- 
guish no  longer;  for  joy  that  she  has  brought  a  man  into 
the  world.  So,  you,  at  present,  are  in  grief;  but  I  will  visit 
you  again,  and  your  hearts  shall  be  joyful,  and  none  shall 
rob  you  of  your  joy.  On  that  day,  you  will  put  no  ques- 
tions to  me.  Most  assuredly,  I  say  to  you,  whatsoever  you 
shall  ask  the  Father,  in  my  name,  he  will  give  you.  Hith- 
erto you  have  asked  nothing  in  my  name;  ask,  and  you  shall 
receive,  that  your  joy  may  be  complete. 

25. — These  things  I  have  spoken  to  yon  in  figures:  the 
time  approaches  when  I  shall  no  more  discom-se  to  you  in 
figures,  but  instruct  you  plainly  concerning  the  Father. 
Then  you  will  ask  in  my  name,  and  I  say  not,  that  I  will  en- 
ti-eat  the  Father  for  you:  Ibi-  tlie  Father  himself  loves  you, 
because  you  have  loved  me,  and  believed  that  I  came  from 
God.  From  the  presence  of  the  Father  I  came  into  the 
woi-ld.  Again  I  leave  the  world,  and  return  to  the  Father. 
His  disciples  replied.  Now,  indeed,  you  speak  plainly,  and 
without  a  figure.  Now  we  are  convinced  that  you  know  all 
tilings,  and  need  not  that  any  should  put  questions  to  you. 

By  lliis  we  believe  that  you  came  forth  from  God.  Jesus 
answered  them.  Do  you   now  believe?     Behold,  the  time 

;onies,  or  rather  is  come,  when  you  shall  disperse,  every  one 
to  his  own,  and  shall  leave  me  alone;  yet  I  am  not  alone, 
because  the  Father  is  with  me.  These  things  I  have  spoken 
to  y<ni,  that  in  me  you  may  have  peace.  In  the  world  you 
will  have  tribulation.  But  take  couragel  I  have  overcome 
the  world. 

XVir. — When  Jesus  had  ended  this  discourse,  he  said, 

lilting  up  his  eyes  to  heaven.  Father,  the  hour  is  come;  glo- 
rify tihy  Son,  that  thy  Son  also  may  glorily  thee;  as  thou 


222  JOHN.  Ch.  XVII. 

hast  given  him  authority  over  all  men,  that  he  may  bestow 
eternal  life,  on  all  those  whom  thou  hast  given  him.  N^ow 
this  is  the  Hie  eternal,  to  know  thee  the  only  true  God,  and 
Jesus,  the  Messiah,  thy  Apostle.  I  have  glorified  thee  upon 
the  earth;  I  have  finished  the  woi'k  which  thou  gavest  me 
to  do.  And  now,  Father,  glorify  thou  me  in  thy  own  pres- 
ence, with  that  glory  which  I  enjoyed  with  thee,  before  the 
world  was. 

6. — I  have  made  known  thy  name  to  the  men  whom 
thou  hast  given  me  out  of  the  world.  They  were  thine; 
and  thou  hast  given  them  to  me;  and  they  have  kept  thy 
word.  Whatsoever  thou  hast  given  me,  they  now  know  to 
have  come  fi-om  thee;  and  that  thou  hast  imparted  to  me 
the  doctrine,  which  I  have  imparted  to  them.  They  have 
received  it,  knowing  for  certain,  that  I  came  forth  from 
thee,  and  am  commissioned  by  thee.  It  is  for  them  that  I 
pray.  I  pray  not  for  the  world,  but  for  those  whom  thou 
hast  given  me;  because  they  are  thine.  And  all  mine  are 
thine,  and  thine  mine,  and  I  am  glorified  in  them.  I  con- 
tinue no  longer  in  the  world;  but  these  continue  in  the 
world,  and  I  come  to  thee.  Holy  Fathei',  preserve  them  in 
thy  name,  whom  thou  hast  given  me,  that  they  may  be  one, 
as  we  are.  While  I  was  with  them  in  the  world,  I  kept 
them  in  thy  name;  those  whom  thou  hast  given  me,  I  have 
preserved.  JS^one  of  them  is  lost,  except  the  son  of  perdi- 
tion, as  the  scripture  foretold.  But  now  that  I  am  coming 
to  thee,  I  speak  these  things  in  the  world,  that  their  joy  in 
me  may  be  complete.  I  have  delivered  thy  word  to  them, 
and  the  world  hates  them,  because  they  are  not  of  the 
world,  even  as  I  am  not  of  the  woi'ld.  I  do  not  pray  thee 
to  remove  them  out  of  the  world,  but  to  preserve  them  from 
evil.  Of  the  world  they  are  not,  as  I  am  not  of  the  world. 
Consecrate  them  by  the  truth;  thy  word  is  the  truth. 
As  thou  hast  made  me  thy  Apostle  to  the  world,  I  have 
made  them  my  Apostles  to  the  world.  And  I  consecrate 
myself  for  them,  that  they  may  be  consecrated  through  the 
truth. 

20. — Nor  do  I  pray  for  these  alone,  but  for  those  also 
who  shall  believe  on  me  through  their  teaching;  that  all 
may  be  one;  that  as  thou,  Father,  art  in  me,  and  I  in  thee, 
they  also  may  be  one  in  us,  that  the  world  may  believe  that 
thou  hast  sent  me;  and  that  thou  gavest  me  the  glory,  which 
I  have  given  them;  that  they  may  be  one,  as  we  are  one;  I 
in  them,  and  thou  in  me,  that  their  union  may  be  perfected; 
and  that  the  world  may  know  that  thou  hast  sent  me,  and 
that  thou  lovest  them,  as  thoii  lovest  me.     Father,  I  would 


Ch.  XVm.  JOKN^.  223 

that  where  I  shall  be.  those  whom  thou  hast  given  me  may 
be  with  me;  that  they  may  behold  my  glory,  which  thou 
gavest  me.  because  thou  lovedst  me  before  the  ibi-mation  of 
the  world.  Righteous  Father,  though  the  world  kuows  uot 
thee,  I  know  thee;  and  these  know  that  I  have  thy  commis- 
sion. And  to  them  T  have  communicated,  and  will  commu- 
nicate thy  name :  that  I  being  in  them,  they  may  share  in  the 
love  with  which  thou  lovest  me. 


sectio:n^  XI. 

THE   OEUOEPLSION. 

XVIII. — WHEI^  Jesus  had  spoken  these  words,  he 
passed,  with  his  disciples,  over  the  brook  Kidron;  whci'c 
was  a  garden,  into  which  he  entered,  and  his  disciples.  Now 
Judas,  who  beti'ayed  him,  knew  the  place;  because  Jesus 
olten  resorted  thither  with  his  disciples.  Then  Judas,  hav- 
ing got  the  cohort  and  officers  from  the  chief  priests  and 
the  Pharisees,  came  thither  with  lanterns,  and  torches,  and 
arms.  But  Jesus,  who  knew  all  that  was  coming  upon  him, 
went  forth,  an<l  said  to  them.  Whom  do  you  seek?  They 
answered  him,  Jesus,  the  Nazarene.  Jesus  replied,  I  am 
he.  Now  Judas,  who  betrayed  him,  was  with  them.  lie 
had  no  sooner  said  to  them,  I  am  he,  than  they,  going  back- 
ward, fell  to  the  ground.  lie,  theretbre,  asked  them  again. 
Whom  do  you  seek?  They  said,  Jesus,  the  Nazarene. 
Jesus  answered,  I  have  told  you,  that  I  am  he.  If,  there- 
fore, you  seek  me,  let  these  go  away.  Thus  was  that  which 
he  had  spoken  verified,  Of  those  whom  thou  gavest  me,  I 
have  lost  none.  Then  Simon  Peter,  who  had  a  sword,  drew 
it,  and  smote  the  high  priest's  servant,  and  cut  off  his  i-ight 
ear.  Now  the  servant's  name  was  Malclms.  Jesus  then  said 
to  Peter,  Put  up  the  sword  into  the  scabbard.  Shall  I  not 
drink  the  cup  which  the  Father  has  given  me? 

12. — Then  the  cohort,  and  their  commander,  and  the 
Jewish  officers,  apprehended  Jesus;  and  having  bound  him, 
Ijrought  him  fii'st  to  Annas,  because  he  was  father-in-law  to 
Caiaplias,  who  was  high  priest  that  year.  Now  it  was  Cai- 
aphas,  who  had  said  in  council  to  the  Jews,  It  is  expedient 
that  one  man  die  Ibi-  the  people. 

15. — Meantime  Simon  Peter,  and  another  disciple,  fol- 
lowed Jesus.  That  disciple,  l)eing  known  to  the  high  priest, 
entered  his  court  with  Jesus.  But  Peter  stood  without,  at 
the  door.     Therefore  the  other  disciple,  who  was  known  to 


224  JOHN.  Ch.  XYTIL 

the  high  i^riest,  went  out,  and  spoke  to  the  portress,  and 
brought  in  Peter.  Then  this  maid,  the  portress,  said  to  Pe- 
ter, Are  not  you  also  one  of  this  man's  disciples?  He  an- 
swered, I  am  not.  N"ow,  the  servants  and  the  officers  stood 
near  a  fire,  which  they  had  made,  because  it  was  cokl,  and 
warmed  themselves.  And  Peter  was  standing  with  them, 
and  warming  himself. 

19. — Then  the  high  priest  interrogated  Jesus  concerning 
his  disciples  and  his  doctrine.  Jesus  answered,  I  spoke 
openly  to  the  world;  I  always  taught  in  the  synagogues  and 
in  the  temple,  whither  the  Jews  constantly  resoi-t.  I  said 
nothing  in  secret.  Why  do  you  examine  me?  Examine 
them  who  heard  me  teach.  They  know  what  I  said.  When 
he  had  spoken  thus,  one  of  the  officers  who  attended,  gave 
him  a  blow,  and  said.  Do  you  answer  the  high  priest  thus? 
Jesus  replied.  If  I  have  spoken  amiss,  show  in  what  the 
wrong  consists:  but  if  well,  why  do  you  smite  me?  JSTow, 
Annas  had  sent  him  bound  to  Caiaphas,  the  high  priest. 

25. — As  Peter  stood  warming  himself,  they  asked  him, 
Are  not  you  also  one  of  his  disciples?  He  denied,  and  said, 
I  am  not.  One  of  the  servants  of  the  high  priest,  a  kins- 
man to  him  whose  ear  Peter  had  cut  oft',  said.  Did  not  I  see 
you  in  the  garden  with  him?  Peter  denied  again;  and  im- 
mediately the  cock  crew. 

28. — Then  they  led  Jesus  fi-om  the  house  of  Caiaphas  to 
the  pretorium:  it  was  now  morning;  but  the  Jews  entered 
not  the  pretorium,  lest  they  should  be  defiled,  and  so  not  in 
a  condition  to  eat  the  passover.  Pilate,  therefore,  went  out 
to  them,  and  said,  Of  what  do  you  accuse  this  man?  They 
answered,  If  he  were  not  a  criminal,  we  would  not  have  de- 
livered him  to  you.  Pilate  said,  Then  take  him  yourselves, 
and  judge  him  according  to  yoi;r  law.  The  Jews  replied. 
We  are  not  permitted  to  put  any  man  to  death.  And  thus, 
what  Jesus  had  spoken,  signiiying  what  death  he  should 
die,  was  accomplished. 

33. — Then  Pilate  returned  to  the  pretorium,  and  having 
called  Jesus,  said  to  him,  Are  you  the  King  of  the  Jews! 
Jesus  answered.  Do  you  say  this  of  yourself,  or  did  others 
tell  you  concei-ning  me?  Pilate  replied,  Am  I  a  Jew? 
Your  own  nation,  yes,  the  chief  priests  have  delivered  you 
to  me.  What  have  you  done?  Jesus  answered,  My  king- 
dom is  not  of  this  world.  If  my  kingtlom  were  of  this  world, 
my  adherents  would  have  fought  to  prevent  my  falling  into 
the  hands  of  the  Jews;  but  my  Idngdom  is  not  hence. 
Then  Pilate  said,  You  are  a  King,  then?  Jesus  answered, 
You  say  that  I  am  a  King.     For  this  I  was  born;  and  for 


Ch.  XIX.  JOHN.  225 

this  I  came  into  the  world,  to  give  testimony  to  the  truth. 
Whosoever  is  of  the  trntli,  hearkens  to  me.  Pilate  asked 
him,  What  is  truth?  and  so  saying,  went  out  again  to  the 
Jews,  and  said  to  them,  For  my  part,  I  find  nothing  culpable 
in  this  man.  But  since  it  is  customary  that  I  release  to  you 
one  at  the  passover,  will  you  that  I  release  to  you  the  King 
of  the  Jews?  Then  they  all  cried,  saying.  Not  this  man, 
but  Barabbas.     Now  Barabbas  was  a  robber. 

XIX. — Then  Pilate  caused  him  to  be  scourged.  And 
the  soldiers  crowned  him  with  a  wreath  of  thorn,  which  they 
had  platted;  and  having  thrown  a  purple  mantle  about  him, 
said.  Hail!  King  of  the  Jews!  and  gave  him  blows  on  the 
face.  Pilate  went  out  again,  and  said  to  them,  Lo,  I  bring 
him  forth  to  you,  that  you  may  know  that  I  find  in  him  noth- 
ing cul])ab]e.  Jesus  then  went  forth,  wearing  the  crown  of 
thorns  and  the  purple  mantle,  and  Pilate  said  to  them.  Be- 
hold the  man!  When  the  chief  priests  and  the  oflficers  saw 
him,  they  cried,  saying.  Crucify,  ci'ucily  him!  Pilate  said 
to  them,  Take  him  yourselves,  and  crucily  him;  for  my  part, 
I  find  no  fault  in  him.  The  Jews  answered.  We  have  a  law, 
and  by  that  law  he  ought  to  die,  because  he  assumed  the 
title  of  the  Son  of  God. 

8. — When  Pilate  heard  this,  he  was  the  more  afraid;  and 
having  returned  to  the  pretorium,  said  to  Jesus,  Whence  are 
you?  But  Jesus  gave  him  no  answer.  Then  Pilate  said  to 
him.  Will  you  not  speak  to  me?  Do  you  not  know  that  I 
h:iv(>  power  to  crucify  you,  and  power  to  release  you?  Jesus 
replied,  You  could  have  no  power  over  me,  unless  it  were 
given  yon  liom  above;  wherefore,  he  who  delivered  me  to 
you,  has  the  greater  sin.  From  that  time  Pilate  sought  to 
release  him;  but  the  Jews  exclaimed.  If  you  release  this 
man,  you  are  not  Cesar's  friend.  Whoever  calls  himself 
king,  opposes  Cesar. 

13. — Pilate,  on  hearing  these  words,  ordered  Jesus  to  be 
brought  Ibrth,  and  sat  down  on  the  tribunal,  in  a  place 
named  Tlie  Pavement;  in  Hebrew,  Gabbatha.  (Now  it  was 
the  pieparation  of  the  Paschal  Sabbath,  about  the  sixth 
hour.)  And  he  said  to  the  Jews,  Behold  your  King.  But 
they  cried  out.  Away,  away  with  him;  crucify  him.  Pilate 
said  to  them.  Shall  I  crucily  your  King?  The  chief  priests 
answeied,  We  have  no  King  l)ut  Cesar.  He  delivered  him, 
therelbre,  to  them,  to  be  crucified. 

17.— Then  they  took  Jesus,  and  led  him  away.     And  he, 
carrying  his  cross,  went  out  to  a  place  called  The  Place  of 
Skulls,  which  is,  in  Hebrew,  (Jolgotha;  where  they  crucifie(* 
15 


226  JOHN.  Ch.  XIX 

him,  and  two  others  with  him ;  one  on  each  side,  and  Jesus 
in  the  middle.  Pilate  also  wrote  a  title,  and  put  it  on  the 
cross.  The  words  were,  JESUS,  THE  NAZAEINE, 
THE  KING  OF  THE  JEWS.  And  many  of  the  Jews 
read  this  title,  (for  the  place  where  Jesus  was  crucified  was 
nigh  the  city,)  and  it  was  written  in  Hebrew,  Greek,  and 
Latin :  then  the  chief  priests  said  to  Pilate,  Write  not  the 
King  of  the  Jews;  but.  Who  calls  himself  King  of  the 
Jews.  Pilate  answered.  What  I  have  written  I  have  written. 

23. — When  the  soldiers  had  nailed  Jesus  to  the  cross, 
they  took  his  mantle  and  divided  it  into  four  parts,  one  to 
every  soldier:  they  also  took  the  coat,  which  was  seamless, 
woven  from  the  top  thi'oughout;  and  said,  among  them- 
selves. Let  us  not  tear  it,  but  determine  by  lot  whose  it  shall 
be;  by  this  verifying  the  scripture,  which  says,  "They 
shared  my  mantle  among  them,  and  cast  lots  for  my  ves- 
ture."    Thus,  therefore,  acted  the  soldiers. 

25. — Now,  there  stood  near  the  cross  of  Jesus,  his 
mother,  and  her  sister  Mary,  the  wife  of  Cleopas,  and  Mary 
the  Magdalene.  Then  Jesus,  observing  his  mother,  and  the 
disciple  whom  he  loved,  standing  by,  said  to  his  mother, 
Woman,  behold  your  sou.  Then  he  said  to  the  disciple. 
Behold  your  mother.  And  from  that  hour,  the  disciple  took 
her  to  his  own  home. 

28. — After  this,  Jesus,  (knowing  that  all  was  now  ac- 
complished,) that  the  scripture  might  be  fulfilled,  said,  I 
thirst.  As  there  was  a  vessel  there  full  of  vinegar,  they 
filled  a  sponge  with  vinegar,  and,  having  fastened  it  to  a 
twig  of  hyssop,  held  it  to  his  mouth.  When  Jesus  had  re- 
ceived the  vinegar,  he  said.  It  is  finished;  and  bowing  bis 
head,  yielded  up  his  spirit. 

31. — The  Jews,  thei*efore,  lest  the  bodies  should  remain 
on  the  cross  on  the  Sabbath,  for  it  was  the  preparation,  (;.ind 
that  Sabbath  was  a  great  day,)  besought  Pilate  that  Dieir 
legs  might  be  broken,  and  the  bodies  might  be  removed. 
Accordingly,  the  soldiers  came,  and  broke  the  legs  of  the 
fii-st  and  of  the  other,  who  were  crucified  with  him.  But 
when  they  came  to  Jesus,  and  found  that  he  was  alri-.ady 
lead,  they  did  not  break  his  legs.  But  one  of  the  soldiers- 
iVilh  a  sjx'ar,  pierced  his  side,  whence  blood  and  watei  im- 
mediately issued.  He  was  an  eye-witness,  who  attests 
this,  and  his  testimony  deserves  credit:  nay,  he  is  cons(;ious 
that  he  speaks  truth,  that  you  may  believe.  For  these  things 
happened  that  the  scripture  might  be  verified,  "  None  of  his 
bones  shall  be  broken."  Again,  the  scripture  elsewhei-e  says, 
"  They  shall  look  on  him  whom  they  have  pierced." 


C-n.  XX.  JOHN.  227 

SECTION  XII. 

THE   RESUKKEOTION. 

38. — AFTER  this,  Joseph,  the  Arimathean,  who  was  a 
disciple  of  Jesus,  but  a  concealed  disciple  for  fear  of  the 
Jews,  asked  permission  of  Pilate  to  take  away  the  body  of 
Jesus;  wliich  Pilate  having  granted,  he  went,  and  took  the 
body  of  Jesus.  Nicodemus  also,  who  had  formerly  repaired 
to  Jesus  by  night,  came,  and  brought  a  mixture  of  myrrh 
and  aloes,  weighing  about  a  hundred  pounds.  These  mei. 
took  the  body  of  Jesus,  and  wound  it  in  linen  rollers,  with 
the  spices,  which  is  the  JcAvish  manner  of  embalming. 
Now,  in  the  place  where  he  was  crucified,  there  was  a  gar- 
den, and  in  the  garden  a  new  tomb,  wherein  no  one  had  ever 
yet  l)ceii  laid.  There  they  deposited  Jesus,  on  account  of 
the  Jewish  preparation,  the  tomb  being  near. 

XX. — The  first  day  of  the  week,  Mary,  the  Magdalene, 
went  early  to  the  sepulcher,  while  it  was  yet  dark;  and  saw 
that  the  stone  had  been  removed  from  the  enti'ance.  Then 
she  came  running  to  Simon  Peter,  and  to  that  other  disciple 
whom  flesus  loved,  and  said  to  them,  They  have  taken  the 
Master  out  of  the  sepulcher;  and  we  know  not  where  they 
have  laid  him.  Immediately  Peter  went  out,  and  the  other 
disciple,  to  go  to  the  sepulchei-;  and  both  ran  together,  but 
the  other  disciple  outran  Peter,  and  came  first  to  the  sepul- 
cher; and  stooping  down,  he  saw  the  linen  rollers  lying,  i)ut 
went  not  in.  Then  came  Simon  Peter,  who  followed  him. 
and  went  into  the  sepulcher,  where  he  observed  the  rollers 
lying;  and  the  handkerchief  which  had  been  wrapped  about 
his  head,  not  laid  beside  them,  but  folded  up  in  a  place  by 
itself.  Then  the  other  disciple,  who  came  first  to  the  sei)ul- 
cher,  entered  also;  and  he  saw,  and  believed  tlie  report. 
For,  as  yet,  they  did  not  understand  from  the  scrijjtures,  that 
he  was  to  rise  from  the  dead.  Then  the  disciples  returned 
to  their  companions. 

11. —  liul  Mary  stood  without,  near  the  sepulcher,  weep- 
ing. As  she  wept,  stooping  down  to  look  into  the  sepul- 
cher, she  saw  tAv'o  angels  in  white,  sifting  where  tlus  body 
of  Jesus  had  lain,  one  at  the  head,  the  other  at  the  leet 
And  they  said  to  her,  AVoman,  why  do  you  weep?  She  an- 
swi'Hil,  iJecaiise  they  have  taken  away  my  Master,  and  I 
know  not  where  they  have  laid  him.  Having  said  this,  she 
tixnied  about,  and  saw  Jesus  sttv~ding,  but  knew  not  that  it 


228  JOHI^.  Ch.  XXI. 

was  Jesns.  Jesus  said  to  her,  Woman,  why  do  you  weep? 
"Whom  do  you  seek?  She,  supposing  him  to  be  the  garden- 
er, answered,  Sir,  if  yo'u  have  conveyed  him  hence,  tell  me 
where  you  have  laid  him,  and  I  will  take  him  away.  Jesus 
said  to  her,  Mary.  She,  turning,  said  to  him,  Eabboni ;  that 
is.  Teacher.  Jesus  said  to  her,  Touch  me  not,  for  I  have 
not  yet  ascended  to  my  Father;  but  go  to  my  brethren,  and 
say  to  them,  I  ascend  to  my  Father  and  your  Father,  to  my 
God  and  your  God.  Mary,  the  Magdalene,  went  and  in- 
formed the  disciples,  that  she  had  seen  the  Master,  and  that 
he  had  spoken  these  things  to  her. 

19. — In  the  evening  of  that  day,  the  first  of  the  week, 
Jesus  came  where  the  disciples  were  convened,  (the  doors 
having"  been  shut,  for  fear  of  the  Jews,)  and  stood  in  the 
midst,  and  said  to  them,  Peace  be  to  you.  Having  said  this, 
he  showed  them  his  hands  and  his  side.  The  disciples,  there- 
fore, rejoiced  when  they  saw  it  was  their  Master.  Jesus  said 
again  to  them,  Peace  be  to  you.  As  the  Fathei-  has  sent 
me,  so  do  I  send  you.  After  these  words,  he  breathed  on 
them,  and  said  to  them.  Receive  the  Holy  Spirit.  Whose 
sins  s6ever  you  remit,  are  remitted  to  them;  and  whose  sins 
soever  you  retain,  are  retained. 

24. — JS'ow,  Thomas,  that  is,  Didymus,  one  of  the  twelve, 
was  not  with  them,  when  Jesus  came.  The  other  disciples, 
therefore,  said  to  him,  We  have  seen  the  Master.  But  he 
answered,  Unless  I  see  in  his  hands  the  print  of  the  nails, 
and  put  my  fingei"  to  the  print  of  the  nails,  and  my  hand  to 
his  side,  I  will  not  believe.  Eight  days  after,  the  disciples 
being  again  in  the  house,  and  Thomas  with  them,  Jesus 
came,  the  doors  having  been  shut,  and  stood  in  the  midst, 
and  said.  Peace  be  to  you.  Then  turning  to  Thomas,  Reach 
hither  your  finger,  he  said,  and  look  at  ray  hands;  reach  also 
your  hand,  and  feel  my  side;  and  be  not  incredulous,  but 
believe.  Thomas  answered,  and  said  to  him,  My  Lord,  and 
my  God!  Jesus  replied,  Because  you  see  me,  you  believe; 
happy  they,  who,  having  never  seen,  shall  nevertheless  be- 
lieve. 

30. — Many  other  miracles  Jesus  likewise  performed  in 
the  presence  of  his  disciples,  which  are  not  recorded  in  this 
book.  But  these  are  recorded,  that  you  may  believe  that 
Jesus  is  the  Messiah,  the  Son  of  God;  and,  that  believing, 
you  may  have  life  through  his  name. 

XXI. — Afterward,  Jesus  again  appeared  to  the  disciples, 
at  the  sea  of  Tiberias;  and  in  this  manner  he  appeared.  Si- 
mon Peter  and  Thomas,  that  is,  Didymus,  Nathanael  of 
Cana,  in  Galilee,  the  sons  of  Zebedee,  and  two  other  disci- 


Ch.  XXI.  J0H:N^.  229 

pies  of  Jesus,  being  together,  Simon  Peter  said,  I  am  going 
a-fishing.  They  answered,  We  will  go  with  you.  Imme- 
diately they  went,  and  got  aboard  a  bark,  but  that  night 
caught  nothing.  In  the  morning  Jesus  stood  on  the  shore ; 
the  disciijles,  however,  knew  not  that  it  was  Jesus.  Jesus 
said  to  them,  My  children,  have  you  any  victuals?  They 
answered,  No.  Cast  the  net,  cried  he,  on  the  right  side  of 
the  bark,  and  you  will  find.  They  did  so,  but  were  not  able 
to  draw  it,  by  reason  of  the  multitude  of  fishes.  Then  that 
disciple  whom  Jesus  loved,  said  to  Peter,  It  is  the  Master. 
Simon  Peter,  hearing  that  it  was  the  Master,  girt  on  his  up- 
per garment  (which  he  had  laid  aside)  and  threw  himself 
into  the  sea.  But  the  other  disciples  came  in  the  boat,  (for 
they  were  not  farther  from  land  than  about  two  hundred  cu- 
bits,) dragging  the  net,  with  the  fishes.  When  they  came 
ashore,  they  saw  a  fire  burning,  and  fish  laid  on  it,  and 
bread.  Jesus  said  to  them.  Bring  of  the  fishes  which  you 
have  now  taken.  Simon  Peter  went  back,  and  drew  the  net 
to  land,  full  of  large  fishes,  a  hundred  and  fifty-three;  and 
the  net  was  not  rent,  notwithstanding  the  number.  Jesus 
said  to  them.  Come  and  dine.  Meantime  none  of  the  dis- 
ciples ventured  to  ask  him.  Who  are  you?  knowing  that  it 
was  the  Master.  Jesus  drew  near,  and  taking  bread  and 
fish,  distributed  among  them.  This  is  the  third  time  that 
Jesus  appeared  to  his  disciples,  after  his  resurrection. 

15. — When  they  had  dined,  Jesus  said  to  Simon  Peter, 
Simon,  son  of  Jonas,  do  you  love  me  more  than  these?  He 
answered.  Yes,  Lord,  you  know  that  I  love  you.  Jesus  re- 
plied. Feed  my  lambs.  A  second  time  he  said,  Simon,  son 
of  Jonas,  do  you  love  me?  He  answered,  Yes,  Lord,  you 
know  that  I  love  you.  Jesus  replied.  Tend  my  sheep.  A 
third  time  he  said,  Simon,  son  of  Jonas,  do  you  love  me? 
Peter,  grieved  at  his  asking  this  question  a  third  time,  an- 
swered. Lord,  you  know  all  things;  you  know  that  I  love 
you.  Jesus  replied.  Feed  my  sheep.  Most  assuredly,  I  say 
to  you,  in  your  youth  you  girt  yourself,  and  went  whither 
you  would;  but  in  your  old  age,  you  shall  stretch  out  your 
hands,  and  another  will  gird  you,  and  carry  you  whither 
you  would  not.  This  he  spoke,  signifying  by  what  death 
he  should  glorily  God.  After  these  words,  he  said  to  him. 
Follow  me. 

20. — And  Peter  turning  about,  saw  the  discij)le,  whom 
Jesus  loved,  following,  (the  same  who,  leaning  on  his  breast 
at  the  supper,  had  asked  who  it  was,  that  would  betray  him.) 
Peter  seeing  him,  said  to  Jesus,  And  what,  Lord,  shall  l)e- 
come  of  this  man?     Jesus  answered,  If  i  will  that  he  wail 


230  JOHN.  Ch.  XIX. 

my  return,  what  is  that  to  you?  Follow  me.  Hence  arose 
the  rumor  among  the  brethren,  that  that  disciple  should  not 
die;  nevertheless,  Jesus  said  not,  that  he  should  not  die; 
but.  If  I  will,  that  he  wait  my  return,  what  is  that  to  you? 
24. — It  is  this  disciple,  who  attests  these  thing's,  and 
wrote  this  account;  and  we  know  that  his  testimony  de- 
serves credit.  There  were  many  other  things  also  per- 
formed by  Jesus,  which,  were  they  to  be  severally  related, 
I  imagine,  the  world  itself  could  not  contain  the  volumes 
that  would  be  written. 


Ch.  T.  acts  of  apostles.  231 


THE 

ACTS  OF  APOSTLES, 

WKITTEN  BY  LUKE. 
[PUBLISHED  IN  ROME,  A.D.  64.] 


LUKE'S  PREFACE, 
And  Recapitulation  of  the  close  of  his  former  Narrative. 

1. — THE  former  narrative  I  composed,  0  Theophilus,  concerning  all  thiuga 
which  Jesus  hegan  both  to  do  and  teach,  even  to  the  day  in  which  he 
was  taken  up,  after  he  had,  by  the  Holy  Spirit,  given  charge  to  the 
Apostles,  whom  he  had  chosen.  To  whom,  also,  he  presented  himself 
alive,  after  his  sufferings,  by  many  infallible  proofs;  being  seen  by  them 
forty  days,  and  speaking  of  the  things  concerning  the  kingdom  of  God. 
And  having  assembled  them  together,  he  charged  them  not  to  depart 
from  Jerusalem,  but  to  wait  for  the  promise  of  the  Father,  which,  said 
he,  you  have  heard  from  me.  For  John,  indeed,  immersed  in  water,  but 
you  shall  be  immersed  in  the  Holy  Spirit,  within  a  few  days.  They, 
therefore,  being  assembled  together,  asked  him,  saying,  Lord,  wilt  thou, 
at  this  time,  restore  the  kingdom  to  Israel  ?  But  he  said  to  them.  It  is 
not  for  you  to  know  the  times  or  seasons  which  the  Father  has  reserved 
to  himself  But  you  shall  receive  power  by  the  Holy  Spirit  coming  upon 
you,  and  shall  be  my  witnesses  in  Jerusalem,  and  in  all  Judea,  and  in 
Samaria,  and  even  to  the  remotest  parts  of  the  earth.  And,  having  said 
these  things,  while  they  beheld,  he  was  lifted  up,  and  a  cloud  received 
him  out  of  their  sight.  And  while  they  were  steadfastly  looking  up  to 
heaven,  as  he  ascended,  behold  two  men  in  white  raiment  stood  near 
them;  who  also  said,  Galileans,  why  do  you  stand  gazing  up  to  heaven? 
This  Jesus,  who  is  taken  up  from  you  into  heaven,  shall  also  come  in  the 
same  manner  as  you  have  seen  him  going  to  heaven.  Then  they  returned 
to  Jerusalem,  from  the  mount  called  Olivet,  which  is  from  Jerusalem  a 
Sabbath  day's  journey. 

13. — And  when  they  were  come  info  the.  city,  they  went  up  into  an  upper 
room,  where  abode  both  Peter,  and  James,  and  John,  and  Andrew,  I*liili|p 
and  Thomas,  Bartholomew  and  IVLatthcw,  Jamos,  son  of  Alpheus,  and 
Simon,  the  Zealot,  and  Judas,  hrnlhi-r  of  James.  These  all  unanimously 
persevered  in  prayer,  with  the  women,  and  with  Mary,  the  mother  of 
JesuB,  and  with  his  brethren. 


232  ACTS  OF  APOSTLES.  Cn.  n 

SECTION  I. 

THE  APPOINTMENT  OF  AN  APOSTLE  IN  ROOM  OF  JUDAS. 

15. — AND  in  these  days,  Peter,  rising  up  in  the  midst  of 
the  disciples,  (now  the  number  of  persons  assembled  was 
about  a  hundred  and  twenty,)  said.  Brethren,  it  was  neces- 
sary this  scripture  should  be  fulfilled,  which  the  Holy  Spirit 
formerly  spoke,  by  the  mouth  of  David,  with  respect  to  Ju- 
das, who  became  the  guide  of  those  that  apprehended  Jesus: 
(for  he  was  numbered  with  us,  and  had  obtained  a  part  of 
this  ministry:)  this  man,  therefore,  purchased  a  field  with 
the  reward  of  iniquity,  and  tailing  down  on  his  face,  he  burst 
asunder  in  the  middle,  and  all  his  bowels  gushed  out:  and  it 
was  known  to  all  the  inhabitants  of  Jerusalem,  so  that  that 
field  is  called,  in  their  language,  Aceldama,  that  is.  The 
Field  of  Blood.  For  it  is  written  in  the  book  of  Psalms, 
"  Let  his  habitation  be  desolate,  and  let  no  man  dwell  in  it:" 
and,  "  Let  another  take  his  ofiice."  It  is  necessary,  there- 
fore, that  one  of  the  men  who  have  continued  with  us  all  the 
time  the  Lord  Jesus  was  conversant  among  us,  commencing 
from  his  immersion  by  John,  until  the  day  of  his  assump- 
tion, should  be  constituted  a  witness  with  us,  of  his  resur- 
rection. And  they  set  up  two  men,  Joseph,  called  Barsabas, 
who  was  surnamed  Justus,  and  Matthias.  And  they  pi'ayed, 
saying.  Thou,  Lord,  who  knowest  the  hearts  of  all,  show 
which  of  these  two  thou  hast  chosen,  that  he  may  take  part 
of  the  ministry  and  apostleship,  from  which  Judas  fell  by 
transgression,  that  he  might  go  to  his  own  place.  And  they 
cast  lots,  and  the  lot  fell  upon  Matthias,  and  he  was  num- 
bered with  the  eleven  Apostles. 

SECTION  n. 

THE   DESCENT   OF  THE   HOLY    SPIRIT,  AND    COMMENCEMENT 
OF   THE   KEIGN    OF   MESSIAH. 

n. — AND  when  the  day  of  Pentecost  was  fully  come, 
they  were  all  unanimously  assembled  in  the  same  place:  and, 
on  a  sudden,  there  was  a  sound  from  heaven,  as  of  a  rush- 
ing violent  wind;  and  it  filled  all  the  house  where  they  were 
sitting.  And  there  appeared  to  them  tongues  resembling 
fire,  distinctly  scjjarated,  and  it  rested  upon  each  of  them* 


Ch.  II.  ACTS  OF  AI*OSTLES.  233 

and  they  were  all  filled  with  the  Holy  Spirit,  and  began  to 
speak  in  other  languages,  as  the  Spirit  gave  them  utterance. 
Now  there  were  sojourning  in  Jerusalem  pious  men;  Jews 
Irom  every  nation  mider  heaven:  and  when  this  report  came 
abroad,  the  multitude  assembled,  and  were  confounded;  for 
every  one  heard  them  speaking  in  his  own  dialect.  And 
they  were  all  astonished,  and  wondered,  saying  one  to  an- 
other, Behold!  are  not  all  these  that  speak,  Galileans?  And 
how  ilo  we  every  one  hear  in  his  own  native  language:  Par- 
thians,  and  Medes,  and  Elamites,  and  those  that  inhabit  Mes- 
oi)otamia,  and  Judea,  and  Cappadocia,  Pontus,  and  Asia, 
Phrygia,  and  Pamphilia,  Egypt,  and  the  parts  of"  Africa 
which  are  about  Cyrene:  Roman  strangei's,  also,  both  Jews 
and  proselytes;  Cretes,  and  Arabians;  we  hear  them  speak- 
ing in  our  own  tongues  the  wonderful  works  of  God!  And 
they  were  all  in  amazement  and  perplexity,  and  said  one  to 
another,  What  can  this  mean?  But  others,  mocking,  said. 
Surely  these  men  are  filled  with  sweet  wine. 

14. — But  Peter,  standing  up  with  the  eleven,  raised  his 
voice,  and  said  to  them — Jews,  and  all  you  that  sojourn  in 
Jerusalem,  let  this  be  known  to  you,  and  attend  to  my 
words;  for  these  men  are  not  drunk,  as  you  suppose,  since 
it  is  but  the  third  hour  of  the  day:  but  this  is  that  which 
was  spoken  by  the  Pi'ophet  Joel,  "And  it  shall  come  to  pass 
in  the  last  days,  says  God,  I  will  pour  out  a  portion  of  my 
Spirit  upon  all  flesh;  and  your  sons  and  daughters  shall 
l)rophesy;  and  your  young  men  shall  see  visions,  and  your 
old  men  shall  dream  dreams.  Yes,  in  those  days  I  will  pour 
out  of  my  Spirit  upon  my  servants,  and  upon  my  handmaids; 
and  they  shall  prophesy ;  and  I  will  give  prodigies  iii  heaven 
above,  and  signs  in  the  earth  beneath;  blood,  and  fire,  and 
d  cloud  of  smoke:  the  sun  shall  be  tui-ned  into  darkness,  and 
the  moon  into  blood,  before  that  great  and  illustrious  day  of 
the  Lord  come.  And  it  shall  come  to  pass,  that  whosoever 
shall  invoke  the  name  of  the  Lord,  shall  be  saved."  Israel- 
ites, hear  these  words :  Jesus,  the  Nazarene,  a  man  recom- 
mended to  you  by  God,  by  powerful  operations,  and  won- 
ders, and  signs,  which  God  wrought  by  him  in  the  midst  of 
you,  (as  you  yourselves  also  know,)  him  you  have  appre- 
hended, being  given  up  by  the  declared  counsel  and  fore- 
knowledge of  God,  and  by  the  hands  of  sinners  have  cruci- 
fied and  slain:  whom  God  has  raised  up,  having  loosed  the 
pains  of  death,  as  it  was  impossible  that  he  should  be  held 
under  it.  For  David  says,  concerning  him,  "  I  have  regarded 
the  Lord  as  always  before  me;  because  he  is  at  my  righl 
hand,  that   I  might    not  be  moved:  for  this  reason  my  heart 


234  ACTS  OF  APOSTLES.  Cu    II 

is  glad,  and  my  tongue  exults;  moreover,  too,  my  flesh  shall 
rest  in  ho])e  that  thou  wilt  not  leave  my  soul  in  the  unseen 
world,  neither  wilt  thou  permit  thy  Holy  One  to  see  eorrup- 
(ion.  Thou  hast  made  me  to  know  the  ways  of  life;  thou 
wilt  make  me  full  of  joy  with  thy  countenance."  l>i'ctin-en, 
permit  me  to  speak  li'eely  to  you  conccvning  the  patriarch 
Uavid;  that  he  is  both  dead  and  buried,  and  his  sepulcher 
is  amouL;-  us  to  this  day:  therefore,  being  a  proj^het,  and 
knowing  that  (rod  h;'.d  sworn  to  him  with  an  oath,  that  of 
the  fruit  of  his  loins  he  would  raise  up  the  Messiah  to  sit  on 
his  throne;  he,  foreseeing  this,  spoke  of  the  resurrection  of 
the  Messiah,  that  his  soul  shoidd  not  be  left  in  the  unseen 
world,  nor  his  flesh  see  corru[)tion.  This  Jesus,  God  has 
i-aised  up,  of  which  all  we  ai'c  witnesses:  being  exalted, 
therefore,  to  the  right  hand  of  God,  and  having  received  the 
promise  of  the  Holy  Spirit  from  the  Father,  he  has  shed 
forth  this,  which  you  see  and  hear.  For  David  is  not  as- 
cended into  heaven,  but  he  says,  "The  Lord  said  to  my 
Lord,  Sit  thou  at  my  right  hand,  till  I  make  thy  toes  thy 
footstool."  Let,  therefore,  all  the  house  of  Israel  assuredly 
know,  ihat  God  has  made  this  Jesus,  whom  you  ha\e  cruci- 
fied, Lord  and  Messiah. 

37. — I^ow,  when  they  heard  these  things,  they  were 
pierced  to  the  heai-t,  and  said  to  Peter,  and  the  rest  of  the 
Apostles,  Brethren,  what  shall  we  do?  And  Peter  said  to 
them,  Reform,  and  be  each  of  you  immersed  in  the  name  of 
Jesus  Christ,  in  order  to  the  remission  of  sins,  and  you 
shall  receive  the  gift  of  the  Holy  Spirit.  For  the  promise 
is  to  you,  and  to  your  children,  and  to  all  that  are  afar  off; 
as  many  as  the  Lord  our  God  shall  call.  And  with  many 
other  words  he  testified,  and  exhorted,  saying,  Save  j^our- 
selves  from  this  pei'verse  generation.  They,  theretbre,  who 
received  his  word  with  I'cadiness,  were. immersed:  and  there 
were  added  to  the  discvjdes  that  very  day,  about  three  thou- 
sand souls. 

42. — And  they  continued  steadfast  in  the  teaching,  in 
the  fellowship,  in  the  breaking  of  the  loaf,  and  in  the  prayers 
of  the  Apostles.  Fear  also  fell  upon  every  soul,  and  many 
miracles  and  signs  were  wrought  by  the  Apostles.  And  all 
that  believed  were  together,  and  had  all  things  common. 
They  also  sold  their  possessions  and  effects,  and  distributed 
them  to  every  one  according  to  his  necessity.  Moreover, 
they  continued  unanimously  in  the  temple  every  day;  and 
breaking  bread  liom  house  to  house,  they  partook  of  their 
food  with  joy  and  simplicity  ol"  heail,  praising  God,  having 


Ch.  m.  ACTS  OF  APOSTLES.  235 

fiivor  with  all  the  people:  and  the  Lord  daily  added  the  saved 
to  the  congregation. 


SECTION  III. 

THE    CURE    OF   A   MAN    LAME   PEOM   HIS   BIRTH. 

III. — N^OW,  about  that  time,  Peter  and  John  went  ui) 
to  the  temple,  at  the  hour  of  prayer,  being  the  ninth  hour. 
And  a  certain  man,  who  had  been  lame  fi-om  his  birth,  was 
carried,  whom  they  laid  daily  at  the  gate  of  the  temple, 
which  is  called  Beautiful,  to  ask  alms  of  those  that  entered 
into  the  temple;  wdio  seeing  Peter  and  John  about  to  go  into 
the  temple,  begged  to  receive  alms.  But  Petei',  with  John, 
looking  steadlastly  upon  him,  said.  Look  on  us.  And  he 
fixed  his  eyes  upon  them,  expecting  to  receive  something 
from  them.  But  Peter  said,  Silver  and  gold  I  have  none, 
but  what  I  have  I  give  you:  in  the  name  of  Jesus  Christ, 
the  Nazarene,  rise  up  and  walk.  And,  taking  him  by  the 
right  hand,  he  raised  him  up :  and  immediately  his  feet  and 
ankle  bones  were  strengthened.  And  leaping  up,  he  stood, 
and  walked  about,  and  entered  with  them  into  the  temple, 
walking,  and  leaping,  and  praising  God.  And  all  the  people 
saw  him  walking,  and  pi-aising  God;  and  they  knew  him  to 
be  the  same  person  who  had  sat  for  alms  at  the  Beautiful 
gate  of  the  temple,  and  were  filled  with  wonder  and  amaze- 
ment at  that  which  had  happened  to  him. 

11. — And  while  he  kept  fast  hold  of  Peter  and  John,  all 
the  people  ran  together  to  them,  exceedingly  astonished,  in 
the  portico  called  Solomon's.  And  Peter  seeing  this,  an- 
swered the  peoi)le,  Israelites,  why  do  you  wonder  at  this? 
or  why  fix  your  eyes  on  us,  as  if  by  our  own  power,  or  piety, 
we  had  made  this  man  to  walk?  The  God  of  Abraham,  and 
of  Isaac,  and  of  Jacob,  the  God  of  our  fathci's,  has  glorified 
his  Son  Jesus,  whom  you  delivered  up,  and  rejected  in  the 
presence  of  Pilate,  when  he  was  desirous  to  release  him : 
but  you  rt^jectcd  the  Holy  and  Righteous  One,  and  desired 
a  murderer  to  be  granted  to  you;  and  killed  the  Prince  of 
Life,  whom  God  has  raised  fmm  the  dead,  of  which  we  are 
witnesses;  and  his  name,  through  faith  in  his  name,  lias 
made  this  man  strong,  whom  you  see  and  knoW;  yes,  the 
failh  which  is  by  him,  has  given  him  this  perfect  soundness, 
in  the  presence  of  you  all.  And  now,  brethren,  I  know  that 
through  ignorance  you  did  it,  as  did  also  yoiu-  rulers;  ])ut 
those  things  which   God  ibretold,  by  the  mouth  of  all  his 


23G  ACTS  OF  APOSTLES.  Ch.  iV. 

prophets,  that  the  Messiah  should  sufter,  he  has  thus  fulfill- 
ed. Reform,  therefore,  and  return  to  God,  that  so  your  sius 
may  be  blotted  out;  that  seasons  of  rei'reshment  may  come 
from  the  pre  ence  of  the  Lord,  and  that  he  may  send  Jesus 
Christ,  who  was  before  designed  for  you:  whom,  indeed, 
heaven  must  retain  till  the  times  of  the  accomplishment  of 
all  thing's,  which  God  has  spoken  by  the  mouth  of  all  his 
holy  prophets,  from  the  beginning  of  time.  Moses  truly 
said,  to  the  fathers,  "A  prophet  like  me  shall  the  Lord  your 
God  raise  up  for  you,  from  among  your  brethren;  him  shall 
you  obey  in  all  things,  whatsoever  he  shall  say  to  you :  and 
it  shall  come  to  pass,  that  every  soul  who  will  not- obey  that 
prophet,  shall  be  cut  off  from  among  the  people."  Yes,  and 
all  the  prophets  from  Samuel,  and  those  that  succeeded,  as 
many  as  have  spoken,  have  also  foretold  these  days.  You 
are  the  children  of  the  ])rophets,  and  of  the  institution  which 
God  instituted  Avith  our  fathers,  saying  to  Abraham,  "And 
in  your  seed  shall  all  the  f;imilies  of  the  earth  be  blessed." 
To  you,  first,  God,  having  raised  up  his  Son,  has  sent  him  to 
bless  you;  in  turning  everyone  of  you  from  your  iniquities. 

IV.^-And  while  they  were  speaking  to  the  people,  the 
priests,  the  captain  of  the  temple  guard,  and  the  Sadducees, 
came  upon  them ;  being  grieved  that  they  taught  the  peo- 
ple, and  announced,  through  Jesus,  the  resurrection  fi'om 
the  dead.  And  they  laid  hands  on  them,  and  committed 
them  into  custody  to  the  next  day;  for  it  was  now  evening. 
But  many  of  those  who  had  heard  the  woixl,  believed:  and 
the  number  of  the  men  was  about  five  thousand.  And  the 
next  day  their  rulers,  elders,  and  scribes,  gathered  togethei- 
at  Jerusalem:  both  Annas,  the  high  priest,  and  Caiaphas; 
also  John,  and  Alexander,  and  as  many  as  were  of  the  high 
priest's  kindred.  And  having  set  them  in  the  midst,  they 
inquired,  By  what  power,  or  in  what  name,  have  you  clone 
this?  Then  Peter,  full  of  the  Holy  Spirit,  said  to  them. 
Rulers  of  the  i)eople,  and  elders  of  Israel;  if  we  are  this 
day  examined  about  the  benefit  conferi-ed  on  the  impotent 
man,  by  what  means  he  is  healed;  be  it  known  to  you  all, 
and  to  all  the  people  of  Israel,  that  through  the  name  of 
Jesus  Christ  of  l^azareth,  whom  you  crucified,  whom  God 
has  raised  from  the  dead:  yes,  by  HIM  this  man  stands  be- 
fore you  hale.  This  is  the  stone  which  was  set  at  nought 
by  you  builders,  that  is  become  the  head  of  the  corner: 
and  there  is  salvation  in  no  other;  lor  there  is  no  other 
name  unchjr  heaven  given  among  men,  by  which  we  can  be 
saved. 

13. — Now,  when   they  saw  the   boldness  of  Peter  and 


Cn.  lY.  ACTS  OF  AI'OSILES.  237 

John,  and  nndcistood  that  they  were  illiterate  men,  and  in 
private  stations  in  lile,  they  were  astonished,  and  recollected 
their  having  been  with  Jesus.  And  seeing-  the  man  that 
was  cured  standing  with  tlieni,  they  had  nothing  to  say 
against  it.     But  liaving  ordered  them  to  withdraw  out  of 

CD  O 

the  council,  they  conferred  among  themselves,  saying.  What 
shall  we  do  with  these  men?  Ibi-  that  indeed  a  signal  miracle 
has  been  wrought  by  them,  is  manifest  to  all  the  inhabitants 
of  Jerusalem;  and  we  can  not  deny  it.  ISTeverthelcss,  that 
it  may  not  spread  any  iurther  among  the  people,  let  us 
charge  them,  with  the  severest  threats,  to  speak  no  more  to 
any  man  in  this  name.  And  having  called  them,  they 
charged  them  neither  to  speak  nor  teach  any  more  in  the 
name  of  Jesus.  But  Peter  and  John,  answering  them,  said, 
Whether  it  be  just  in  the  sight  of  God,  to  obey  you  rathei' 
than  God,  judge  you:  for  we  can  not  but  speak  the  things 
which  we  have  seen  and  heard.  And  having  threatened 
them  again,  they  dismissed  them,  on  account  of  the  people, 
finding  nothing  for  Avhich  they  might  punish  them;  because 
all  the  people  glorified  God  for  that  which  was  done;  for  the 
man  on  whom  this  miracle  of  healing  was  wrought,  was 
more  than  forty  years  old. 

23. — And  being  dismissed,  they  came  to  their  own  com- 
pany, and  related  all  that  the  chief  priests  and  elders  had 
said  to  them.  And  when  they  heard  it,  they  lifted  up  their 
voice  with  one  accord  to  God,  and  said,  Lord,  thou  ai't  th 
God  who  didst  make  heaven  and  earth;  and  the  sea,  and  u.. 
things  that  are  in  them:  who  didst  say  by  the  mouth  of  thy 
servant  David,  "  Why  did  the  heathen  rage,  and  the  peojjle 
imagine  vain  things?  The  kings  of  the  earth  set  them- 
selves, and  the  rulers  combined  together  against  the  Loi'd, 
and  against  his  anointed."  For  of  a  truth,  against  thy  holy 
Son  Jesus,  whom  thou  hast  anointed,  both  llerod,  and  Pon- 
tius Pilate,  with  the  heathen,  and  the  people  of  Israel,  have 
combined  to  do  what  thy  hand  and  thy  counsel  marked  out 
before  to  be  done.  And  now,  O  Lord,  regard  their  threat- 
enings;  and  give  to  thy  servants  to  speak  thy  word  with  all 
frcedoiu;  whilst  thou  stretchest  out  thy  hand  to  hi'al,  and 
signs  and  wonders  ai'c  doing  through  the  name  of  thy  holy 
Son  Jesus.  And  while  they  were  praying,  the  place  in  which 
tliey  were  assembled  was  shaken:  and  they  wci'c  all  tilled 
with  the  Holy  Spirit,  and  they  spoke  the  word  of  Goil  with 
li-ecdom. 

32. — Xow  the  heart  and  soul  of  the  nndtitude  ol'  believ- 
ers was  one:  nor  did  ajiy  one  call  any  of  his  i)ossessions  his 
own;  but  all  things  were  common  among  them.     And  with 


238  ACTS  OF  Ai'OSTLES.  Ch.  V, 


great  jiower  did  the  Apostles  give  forth  their  testimony  con- 
cerning the  I'csurrection  of  the  Lord  Jesus:  and  great  kind- 
ness was  among-  them  rill.  I^either  was  their  one  indigent 
person  among  them;  lor  as  many  as  were  proprietors  of 
lands  or  houses,  sold  them,  and  brought  the  price  of  the 
things  they  sold,  and  laid  it  down  at  the  feet  of  the  Apos- 
tles: and  disti'ibution  was  made  to  each  according  to  his 
need. 


SECTION  IV. 

THE  DEATH  OF  AIS^ANIAS,  AND  SAPPHIllA,  HIS  WIFE. 

3G. — A]^D  Joses,  who,  by  the  Aj^ostles,  was  snrnamed 
Barnabas,  (which,  being  interpi'cted,  signifies,  a  Son  of  Ex- 
hortation,) a  Levite,  and  by  birth  a  Cyprian,  having  an  es- 
tate, sold  it,  and  brought  the  money  and  laid  it  down  at  the 
y.  feet  of  the  Apostles.  But  a  certain  man,  named  An- 
anias, with  Sapphira,  his  wife,  sold  an  estate,  and  secreted 
:i  part  of  the  price,  his  wife,  also,  being  privy  to  it:  and 
l)ringing-  a  certain  part,  he  laid  it  doAvn  at  the  feet  of  the 
Apostles.  But  Peter  said,  Ananias,  why  has  Satan  filled 
your  heart,  that  you  should  attempt  to  impose  on  the  Holy 
Spirit,  and  to  secrete  a  part  of  me  price  of  the  land?  While 
remained,  did  it  not  continue  yours?  and  when  it  was 
sold,  was  it  not  at  your  own  disposal?  Why  have  you  ad- 
mitted this  thing  into  your  heart?  You  have  not  lied  to 
men,  but  to  God.  And  Ananias,  hearing  these  words,  fell 
down  and  expired :  and  great  fear  fell  on  all  that  heard  these 
things.  Then  the  young  men  arose,  and  bound  him  up,  and 
carrying  him  out,  they  buried  him.  After  the  interval  of 
about  three  hours,  his  wife,  also,  not  knowing  what  was 
done,  came  in.  And  Peter  said  to  her,  Tell  me  whethei-  you 
sold  the  land  for  so  much.  And  she  said.  Yes,  ibr  so  much. 
Then  Peter  said  to  her.  How  is  it  that  you  have  conspired 
together  to  tempt  the  Spirit  of  the  Lord?  Behold  the  feet 
of  those  who  have  been  bm-ying  your  husband  are  at  the 
loor,  and  they  shall  carry  you  out.  And,  immediately  she 
.ell  down  at  his  leet,  and  expired:  and  the  young  men  com- 
ing in,  Ibund  her  dead,  and  carried  her  out,  and  buried  her 
by  her  husband.  And  great  fear  came  on  all  the  assembly, 
and  on  all  that  heard  these  things. 

12. — And  many  signs  and  wonders  were  done  among  the 
people  by  the  hands  of  the  Apostles,  (and  they  were  all 
unanimously  in  Solomon's  ])ortico;  and  not  one  ol"  the  rest 


Cii.  V.  ACTS  OF  Al'OSTLES.  239 

presumed  to  join  himsell"  to  them,  but  tlie  people  magnified 
tliem:  and  believers  were  more  and  more  added  to  the  Lord, 
multitudes  both  oC  moil  and  women:)  insomuch  that  along 
the  streets  they  brought  out  the  sick,  and  laid  them  on  beds, 
and  couches,  that  even  the  shadow  of  Peter,  coming-  by, 
might  overshadow  some  of  them.  And  inidtitudes  also 
out  of  the  cities  round  about,  came  togx>thcr  to  Jerusalem, 
bringing  the  sick,  and  those  that  were  troubled  with  unclean 
spirits,  who  were  all  healed. 

17. — But  the  high  priest  arising,  and  all  they  that  were 
with  him,  being  the  sect  of  the  Sadducees,  were  filled  with 
zeal,  and  laid  their  hands  on  the  Apostles,  and  put  them 
into  the  common  prison.  But  a  messenger  of  the  Lord,  by 
night,  opened  the  doors  of  the  prison,  and  bringing-  them 
out,  said.  Go,  and  presenting  yourselves  in  the  temple,  speak 
to  the  pc(jple  all  the  words  of  this  life.  And  hcaiing  this, 
they  went  very  early  into  the  temple,  and  taught.  But  the 
high  priest  being  come,  and  they  that  were  with  him,  they 
called  together  the  Sanhedrim,  even  the  whole  Senate  of  the 
children  of  Israel,  and  sent  to  the  prison  to  have  them 
Ijrought.  Bixt  when  the  oflticers  came,  they  found  them  not 
in  the  pi-isou.  Returning,  therefore,  they  made  their  i-ejjort, 
saying,  We  found,  indeed,  the  prison  shut  with  all  safety, 
and  the  keepers  standing  before  the  doors;  but,  having 
opened  them,  we  found  no  one  within.  Now,  when  the  high 
pi-iest,  and  the  captain  of  the  temple  guard,  and  the  chiel" 
priests  lieard  these  words,  they  doubted  concei-ning  them, 
what  this  could  be.  But  one  came,  and  told  them.  Behold, 
the  men  whom  you  put  in  prison,  are  standing  in  the  temple, 
and  teaching  the  peo])le.  Then  the  captain  went,  with  the 
officers,  and  brought  them,  (not  by  violence,  for  they  feared 
the  people,  lest  they  should  be  stoned:)  and  when  they  had 
brought  them,  they  set  them  before  the  Sanhedrim.  And 
the  high  priest  asked  them,  saying.  Did  we  not  strictly 
charge  you,  that  you  should  not  teach  in  this  name?  and 
behold,  you  have  tilled  Jerusalem  with  your  doctrine,  and 
would  bring  this  man's  blood  upon  us.  But  Peter  and  the 
otlier  Apostles  answered,  and  said,  It  is  necessarj^  to  obey 
Ciod  rather  than  men.  The  God  of  our  fathers  has  raised 
up  Jesus,  whom  you  slew,  hanging  him  on  a  tree:  HOI 
has  God  exalted  at  his  right  hand,  a  I'rincc  and  Saviour,  to 
give  relbrmation  to  Israel,  and  remission  of  sins.  And  wc 
are  his  witnesses  of  these  things,  and  the  Holy  Spirit  also, 
whom  God  has  given  to  tiiem  who  submit  to  his  govern- 
ment. 

33. — And  \\\\v\\  they  lur.nl  this,  thi'y  were  enraged,  and 


•240  ACTS  OF  APOSTLES.  Ch.  VI. 

consulted  to  ]n\t  them  to  death.  But  a  certain  Pharisee  in 
the  Sanhedrim,  whose  name  was  Gamaliel,  a  doctor  of  law, 
in  great  esteem  among-  all  the  peoi)le,  rose  up,  and  com- 
manded the  Apostles  to  be  taken  out  for  a  little  while :  and 
he  said  to  them,  Men  of  Israel,  take  heed  to  yourselves  what 
you  are  about  to  do  to  these  men.  Some  time  ago  Theudas 
arose,  pretending  himself  to  be  a  ])erson  of  note:  to  whom 
a  number  of  men,  about  four  hundred,  adhered,  who  was 
slain;  and  all  who  hearkened  to  him  were  scattered,  and 
came  to  nothing-.  After  him,  Judas,  the  Galilean,  arose,  in 
the  days  of  the  enrollment,  and  drew  a  multitude  of  people 
aftei'  him,  and  he  was  destroyed;  and  all  who  hearkened  to 
him  were  dispersed.  And  now,  in  the  present  case,  I  say 
to  you,  Refrain  from  these  men,  and  let  them  alone;  lest, 
perhaps,  you  be  found  fighters  against  God:  for  if  this  de- 
sign and  work  be  of  men,  it  will  be  defeated;  but  if  it  be 
of  God,  you  can  not  defeat  them.  And  they  yielded  to 
him;  and  having  called  in  the  Apostles,  and  scourged  them, 
they  charged  them  not  to  speak  in  the  name  of  Jesus,  and 
dismissed  them.  And  they  departed  from  the  presence  of 
the  Sanhedrim,  I'cjoicing  that  they  were  countetl  worthy  to 
be  exposed  to  infamy  for  the  sake  of  his  name.  And, 
daily,  in  the  temple,  and  from  house  to  house,  they  ceased 
not  to  teach  and  declare  the  good  news,  that  Jesus  is  the 
Messiah. 


SECTION  y. 

THE  APPOINTMENT  OF  SEVEN  PERSONS  TO  ATTEND  TO 
THE  POOR  OF  THE  CONGREGATION  IN  JERUSALEM, 
AND  THE  MARTYRDOM  OF  STEPHEN. 

YI. — NOW,  in  these  days,  the  number  of  the  disciples 
being  multiplied,  there  arose  a  mui-niuring  of  the  Hellen- 
ists* against  the  Hebrews,  because  their  widows  were  neg- 
lected in  the  daily  ministration.  And  the  twelve,  having 
called  the  multitude  of  the  disciples  together,  said,  It  is  by 
no  means  agreeable,  that  we  should  leave  the  word  of  God 
to  attend  tables;  therefore,  brethren,  look  out  (mm  among 
yourselves,  seven  men  of  an  attested  character,  lull  of  spirit 
and  wisdom,  whom  we  may  set  over  this  business;  we  will 
constantly  attend  to  prayer,  and  to  the  ministry  of  the  word. 
And  the  speech  was  pleasing  to  all  the  multitude,  and  they 
elected  Stephen,  a  man  full  of  faith  and  of  the  Holy  Spirit, 

*  i.  «.,  Jews  who  used  the  Greek  language. 


Ch.  Vn.  ACTS  OF  AI'OSTLES.  24] 

and  Philip,  and  Prochorn:^,  and  jS^ichanor,  and  Timon,  and 
Parnienas,  and  Nicholas,  a  proselyte  of  Antioch;  whom  they 
pi'esented  helbrc  the  Aj)ostles;  and  ihey,  having-  pi-ayed,  laid 
hands  on  them.  And  the  word  of  God  grew;  and  the  mun- 
ber  of  the  disciples  in  Jerusalem  was  gi-eatly  multiplied; 
and  a  great  multitude  of  the  priests  became  obedient  to  the 
faith. 

8. — And  Stephen,  full  of  grace  and  power,  wrought  many 
mii'aeles,  and  great  signs  among  the  people.  Then  there 
arose  some  of  the  synagogue,  which  is  called  that  of  the 
Libertines,  and  of  the  Cyrenians,  and  Alexandrians,  and  of 
them  of  Cilicia  and  Asia,  disputing  with  Stephen.  And 
(hey  Avere  not  able  to  resist  the  wisdom  and  spirit  with 
which  he  spoke.  Then  they  suborned  men  to  say,  We  heard 
him  speak  I'eproaehful  words  against  Moses,  and  against 
Grod.  And  they  stirred  up  the  people,  and  tlie  elders,  and 
the  scribes,  and  setting  upon  him,  they  dragged  him  away 
with  them,  and  brought  him  to  the  Sanhedrim.  And  they 
set  uj)  false  witnesses,  who  said,  This  man  is  incessantly 
speaking  against  this  holy  place,  and  the  law:  for  we  have 
heard  him  say,  that  this  Jesus  of  ISTazareth  shall  destroy 
this  place,  and  shall  change  its  customs,  which  Moses  deliv- 
ered to  us.  And  all  that  sat  in  the  Sanhedrim,  fixing  their 
eyes  upon  him,  saw  his  countenance  like  the  countenance  of 
an  angel. 

Vll. — Then  the  high  ])riest  said.  Are  these  things  indeed 
thus?  .Vnd  he  said,  Jirethren,  and  fathers,  hearken:  the 
God  of  glory  appcsared  to  our  father  Abraham,  while  he  was 
in  Meso))otamia,  before  he  dwelt  in  Charran;  and  said  to 
him,  "  Depart  from  your  coimtry  and  from  your  kindred, 
and  come  into  a  land  which  I  will  show  you."  '^i'hen  de- 
parting from  the  land  of  the  Chaldeans,  lie  dwelt  in  Char- 
ran:  and  I'rom  thence,  after  his  father  died,  he  caused  him 
to  remove  his  habitation  into  this  land,  in  which  you  now 
dwell.  And  he  gave  him  no  inheritance  in  it,  not  so  much 
as  the  breadth  of  his  foot:  nevertheless  he  promised  to  give 
it  for  a  possession  to  him,  even  to  his  seed  after  him,  when 
he  had  no  child.  And  God  spoke  thus  —  that  his  seed 
should  "  sojoui'u  in  a  foieign  land,  and  (bat  they  should  vn- 
slave  and  abuse  them  foui'  hundred  yeai's.  And  the  nation 
to  which  they  are  enslaved  (said  God)  I  will  judge;  and  af- 
terward (hey  shall  come  out,  and  serve  me  in  this  ])lace." 
And  he  gave  him  the  institution  of  circumcision;  and  so  he 
begot  Isaac,  and  circumcised  him  on  the  eighth  day:  and 
"^saac  begot  Jacob,  and  Jacob  begot  the  twelve  ]>a(riarchs. 
16 


242  ACTS  OF  APOSTLES.  Cii.  VJL 

And  the  patriarchs,  moved  with  envy,  sold  Josej)h  into 
Egypt:  nevertheless,  God  Avas  with  him,  and  delivered  him 
but  of  all  his  afflictions,  and  gave  him  favor  and  wisdom  it 
the  sight  of  Phai'aoh,  king  of  Egypt;  and  he  constituted 
him  ruler  over  Egypt  and  all  his  house.  And  a  famine  came 
upon  all  the  land  of  Egypt  and  Canaan,  and  great  affliction; 
and  our  fathers  did  not  find  siistenance.  But  Jacob,  hear- 
ing that  there  was  corn  in  Egypt,  sent  our  fathers  first ;  and 
the  second  time  Joseph  was  made  known  to  his  brethien; 
and  the  family  of  Joseph  was  made  known  to  Phai'aoh. 
And  Joseph  sent,  and  invited  his  father  Jacob,  and  all  his 
kindred,  amounting  to  seventy-five  souls. 

15. — So  Jacob  went  down  into  Egypt,  and  died,  he  and 
1  ur  lathers:  and  they  were  carried  over  to  Sychem,  and  were 
laid  in  the  sepulcher  which  Abraham  piirchased,  for  a  sum 
of  money,  of  the  sons  of  Emmor,  the  father  of  Sychem. 
And  as  the  time  of  the  promise  drew  near,  which  God  had 
sworn  to  Abraham,  the  people  grew  and  multi])lied  in 
Egypt;  till  another  king  arose,  who  knew  not  Joseph.  He, 
Ibrming  crafty  designs  against  our  kindi'ed,  treated  our 
fathers  injuriously,  by  causing  their  infants  to  be  exposed, 
that  their  race  might  perish.  In  which  time  Moses  was  born, 
and  was  exceedingly  beautiful;  and  he  was  bred  up  for  three 
months  in  his  father's  house:  and  being  exposed,  the  daugh- 
ter of  Pharaoh  took  him  up,  and  nourished  him  for  her  own 
son:  and  Moses  was  educated  in  all  the  wisdom  of  the  Egyp- 
tians: and  he  was  mighty  in  his  speeches  and  actions.  But 
when  he  was  arrived  at  the  full  age  of  ibrty  years,  it  came 
into  his  heart  to  visit  his  brethren,  the  children  of  Israel. 
And  beholding  o-ne  of  them,  injured,  he  defended  him ;  and 
smiting  the  Egyptian,  he  avenged  him  that  was  oppressed. 
And  he  supposed  that  his  brethren  Avould  have  understcod 
that  God  would  give  them  salvation  by  his  hand:  Init  ihcy 
did  not  understand.  And  the  next  day  he  showed  liiniseh' 
to  them,  as  they  were  quarreling,  and  would  have  persuaded 
them  to  peace,  saying.  Men,  you  are  brethren;  why  do  yoii 
injure  one  another?  But  he  that  injm-ed  his  neighlior,  thrust 
liiin  away,  saying,  Who  has  made  you  a  ruler  and  a  judge 
(i\er  us?  Will  you  kill  me,  as  you  did  the  Egyptian,  yes- 
terday? Then  Moses  fled  at  this  saying,  and  became  a  so- 
journer in  the  land  of  Midian;  where  he  begot  two  sons. 
And  when  forty  years  were  fulfilled,  an  angel  of  the  Lord 
appeared  to  him  in  a  flame  of  fire,  in  a  bush,  in  the  wilder- 
ness of  Mount  Sinai.  And  Moses  seeing  it,  admired  the 
vision :  and  as  he  drew  near  to  behold  it,  the  voice  of  the 
Lord  came  to  him,  saying,  "  I  am  the  God  of  your  fathers. 


CiT.  YU.  ACTS  OF  Al»OSTLES.  243 

the  God  of  Abraham,  aiul  the  G(k1  oI'  Isaac,  aiui  tlii'  God 
of  Jacob."  And  Moses  trembled,  and  did  not  daic  to  be- 
hold it.  And  Ihc  Lord  said  to  him,  "  Loose  your  shoes  Croni 
your  ieet;  l\>y  the  place  in  Avhich  yon  stand  is  holy  ^ronnd. 
J  have  sm'ely  seen  the  evil  treatment  oC  my  people,  which 
are  in  E<iy]>t,  and  T  have  heard  their  groaning,  and  I  am 
come  doAvn  to  deliver  them:  and  now,  come,  I  Avill  send  yon 
into  Egypt."  This  very  Moses,  whom  they  i-eliised,  saying, 
Who  constituted  yon  a  ruler  and  a  judge,  God  sent  to  be  a 
ruler  and  a  deliverer,  by  the  hand  of  the  angel  who  appeared 
to  him  in  the  bush.  He  led  them  foi'th,  doing  wonders  and 
signs  in  the  land  of  Egypt,  and  in  the  Red  Sea,  and  in  the 
wilderness,  for  Ibrty  years. 

37. — This  is  that  Moses  who  said  to  the  children  of  Is- 
rael, "A  prophet  like  me  shall  the  Lord  God  raise  up  to  you 
from  among  your  brethren;  him  shall  you  hear."  This  is  he 
who  was  in  the  assembly  in  the  wilderness,  with  the  angel 
that  spoke  to  him  on  Mount  Sinai;  and  with  on.r  fathei-s, 
who  ix'ceived  the  lively  oracles,  to  give  to  us.  To  whom  our 
fatheis  would  not  be  obedient;  but  thrust  him  from  them, 
and  in  their  hearts  ix'turned  back  again  to  Egypt;  saying  to 
Aaron,  Make  us  gods  who  may  march  before  us;  for,  as  for 
this  Moses,  who  bi'ought  us  up  out  of  the  land  of  Egypt,  we 
know  not  what  is  become  of  him.  And  they  made  a  calf  in 
those  days,  and  brought  a  saci-ifice  to  the  idol,  and  rejoiced 
in  the  works  of  their  own  hands.  So  God  turned,  and  gave 
them  up  to  worsliip  the  host  of  heaven;  as  it  is  written  in 
the  book  ol"  the  })ro])hets,  "  O  house  of  Israel,  did  you  offer 
victims  and  sacrifices  to  me  for  forty  years  in  the  wilder- 
ness? And  you  have  since  taken  up  the  tabernacle  of  Mo- 
loch, and  the  star  of  your  God,  Kemphan;  figiu'es  which 
you  have  made  to  woi-ship:  and,  therefoi-e,  I  will  carry  you 
away  beyond  Babylon."  The  tabernacle  of  testimony  was 
with  our  fathers  in  the  wilderness,  as  he  had  appointed,  who 
spoke  to  Moses  to  make  it  according  to  the  model  which  he 
had  seen:  which,  also,  our  fathers  receiving,  brought  in  with 
Joshua  into  the  possession  of  the  heathen;  whom  God  drove 
out  from  Ijcfore  the  face  of  om*  fathers,  until  tlie  days  of 
David;  who  found  favor  before  God,  and  made  it  his  peti- 
tion to  find  a  dwelling  for  the  God  of  Jacob.  But  Solomon 
bnilf  him  a  house.  Yet  the  Most  High  dwells  not  in  temples 
made  with  hands:  as  says  the  prophet,  "Heaven  is  my 
throne,  and  the  earth  is  my  footstool:  what  house  will  you 
build  for  me,  says  the  Lord;  oi-,  what  is  the  ])lace  of  my 
rest?     Has  not  my  hand  made  all  these  things?" 

")!. — Oh!  stiff  necked,  ;iiid   iiiuiicumciscd   in   heart  and 


s 


244  ACTS  OF  APOSTLES.  Cii.  YIIL 

eai-ri,  you  always  resist  the  Holy  Spirit :  as  your  fathers  did, 
so  do  you.  AV^hich  of  the  prophets  did  uot  your  fathers  per- 
secute? yes,  they  slew  those  who  spoke  before,  of  the  eoni- 
iug-  of  that  llighteous  One,  of  whom  you  have  now  become 
the  betrayers  and  murderers.  Who  have  received  the  law 
through  ranks  of  messengers,  and  have  not  kept  it.  And 
hearing  these  things,  they  were  cut  to  the  heart;  and  they 
guashed  their  teeth  at  him.  But  he,  being  full  of  the  Holy 
Spirit,  looking  up  steadfastly  toward  heaven,  saw  the  glory 
of  God,  and  Jesus  standing  at  the  I'ight  hand,  of  God.  And 
he  said,  Behold,  I  see  the  heavens  opened,  and  the  Son  of 
Man  standing  at  the  right  hand  of  God.  But,  crying  out 
with  a  loud  voice,  they  stopped  their  ears,  and  rushed  upon 
him  with  one  accord.  And  casting  him  out  of  the  city, 
they  stoned  him;  and  the  witnesses  laid  down  their  garments 
at  the  leet  of  a  young  man,  whose  name  was  Saul.  And 
they  stoned  Stephen,  invoking,  and  saying,  Lord  Jesus,  re- 
ceive my  spirit.  And  bending  his  knees,  he  cried  with-  a 
loud  voice,  O  Lord,  charge  not  this  sin  to  their  account. 
VIII.  And  when  he  had  said  this  he  fell  asleep.  And 
Saul  w-as  well  pleased  with  his  slaughter. 

And  at  that  time  there  was  a  great  persecution  against 
the  congregation  in  Jerusalem;  and  they  were  all  dispersed 
through  the  regions  of  Judea,  and  Samaria,  except  the  Apos- 
tles. And  devout  men  carried  away  Stephen,  and  made 
great  lamentation  for  him.  But  Saul  made  havoc  of  the 
congregation,  entering  into  hoitses,  and  dragging  men  and 
women,  whom  he  committed  to  pi-ison.  Nevertheless,  they 
who  were  dispersed,  went  about  declaring  the  glad  tidings 
of  the  word. 


SECTION   VI. 

THE   CONVERSION    OF   THE   SAMARITANS,    AND    THE   INTRO- 
DUCTION   OF    THE   GOSPEL    INTO    ETHIOPIA. 

5. — THEN  came  Philip  to  the  city  of  Samaria,  and  an- 
nounced the  Messiah  to  them.  And  the  people  unanimously 
attended  to  the  things  that  were  spoken  by  Phili]);  as  they 
heard  them,  and  saw  the  mii-acles  which  he  ])ei-formed. 
For,  unclean  spirits,  which  hatl  possessed  many,  ci-ying  with 
a  loud  voice,  came  out  of  them;  and  many,  who  were  para- 
lytic and  lame,  were  healed.  And  there  was  great  joy  in 
that  city.  But  there  was  a  certain  man,  named  Simon,  who 
had,  before,  in  that  city,  used  magic,  and  astonished  the  na- 


Cii.  \I!i.  ACTS  OF  ArOSTLES.  245 

lion  of  Saninria;  ])reten(liiig  himself  to  be  some  extraordi- 
nary person:  to  whom  they  all  j)aid  regard,  from  the  least  to 
the  greatest,  saying,  This  man  is  the  great  power  of  God. 
And  they  paid  regard  to  him;  because  he  had,  loi'  a  long 
time,  astonished  them  with  his  enchantments.  15nt  Avhcn 
they  gave  ci-edit  to  Philip,  declaring  the  glad  tidings  con- 
cerning the  kingdom  of  drod,  and  the  name  of  Jesus  C'hrist: 
they  Avere  immersed,  ])oth  men  and  women.  And  Simon 
himself  also  Ix'lieved;  and  being  immersed,  he  kept  near  to 
Philip,  beholding,  with  amazement,  the  great  and  powerful 
miracles  wliich  were  done. 

14. — ^ovf  when  the  Apostles,  who  were  at  Jerusalem, 
heard  that  Samaria  had  received  the  Avord  of  God,  they  sent 
to  them  Peter  and  John;  who,  going  doAvn,  prayed  for  them, 
that  they  might  receive  the  Holy  Spirit.  (For  he  was  not 
yet  fallen  on  any  of  them;  only,  they  Avere  immersed  into 
the  name  of  the  Lord  Jesus.)  Then  they  laid  hands  on 
them,  and  they  received  the  Holy  Si)irit.  JS'oav  Avhen  Simon 
saw  that  the  Holy  Spirit  Avas  given  by  the  imi)osition  of  the 
Apostles'  hands,  he  oflered  them  money,  saying.  Give  me 
also  this  ])OAver,  that  on  Avhomsoever  I  lay  hands,  he  may 
receive  the  Holy  Spirit.  But  Peter  said  to  him,  Let  youi' 
money  go  Avith  you  to  destruction,  since  you  have  thought 
that  tile  free  giit  of  God  might  be  purchased  Avith  UKniey. 
You  JKive  no  part  nor  lot  in  this  matter;  for  your  heart  is 
not  u[)right  in  the  sight  of  God.  Keform,  therefore,  li-om 
this  your  Avickedness;  and  beg  of  God,  if,  indeed,  the 
thougiit  of  your  heai't  may  be  foi'given  you;  lor  I  j)erccive 
that  you  are  in  the  gall  of  bitterness,  and  bond  of  iniquity. 
And  Simon  answered,  and  said,  Make  youi'  su2)l)lications  to 
the  I^ord  on  my  behalf;  that  none  of  these  things  Avhich  you 
have  spoken,  may  come  upon  me. 

2.3. — >i'o\v  when  they  had  borne  their  testimony,  and  had 
spoke  the  Avord  of  the  Lord,  they  turned  back  lor  fJei-usa- 
lem;  and  declared  the  glad  tidings  in  many  villages  of  the 
Samaritans. 

2(5. — .\n(l  a  messenger  of  the  Loi'd  spoke  to  Phili]),  say- 
ing, Arise,  and  go  toAvard  the  south,  by  the  Avay  that  goes 
doAvn  li-oni  Jerusalem  to  (Jaza,  which  is  desert.  And  he 
arose,  and  took  his  journey;  and,  behold,  a  ceitain  Fthio- 
[)ian  ollicer,  a  grandee  of  Gandace,  the  (jueen  of  the  Ethio- 
pian-., that  Avas  over  all  Iwv  treasure,  Avho  hatl  come  to  Avor- 
^hip  at  deiaisalem,  Avas  returning,  and  sat  in  his  chiuiot, 
reading  the  I'lophet  Isaiah.  And  the  Spiiit  said  to  Philip, 
Ajiproach,  and  join  yourself  to  this  iliariot.  And  JMiilij), 
running  up,  heard  him  lead  in  llic  I'rophct  Isaiah,  and  said, 


246  ACTS  OF  APOSTLES.  Ch.  IX. 

Do  you  understand  what  you  are  reading?  And  he  said, 
How  can  I,  unless  some  one  should  guide  me?  And  he  re- 
quested Philip  that  he  would  come  up  and  sit  with  him. 
ISTow  the  passage  of  scripture  which  he  was  reading,  was 
tliis,  "  He  was  brought  to  the  slaughter,  as  a  sheep;  and  as 
a  lamb  before  its  shearer,  is  dumb;  so  he  opened  not  his 
mouth.  In  his  humiliation  his  condemnation  was  extorted  j 
and  who  shall  describe  his  generation?  for  his  life  is  cut  oft" 
from  the  earth."  And  We  ofiicer  answering  Philip,  said,  I 
beseech  you,  of  whom  does  the  prophet  say  this? — of  him- 
self, or  of  some  other  person?  Then  Philip  opened  his 
mouth,  and  beginning  from  the  scripture,  told  him  the  glad 
tidings  concerning  Jesus.  And,  as  they  went  along  the 
way,  they  came  to  a  certain  water,  and  the  officer  said,  Be- 
hold, water;  what  hinders  my  being  immersed?  And  he 
ordered  the  chariot  to  stop,  and  they  both  went  down  into 
the  water,  both  Philip  and  the  officer;  and  he  immersed 
him.  And  when  they  were  come  up  out  of  the  water,  the 
Spirit  of  the  Lord  suddenly  conveyed  away  Philip,  and  the 
officer  saw  him  no  more:  so  he  went  on  his  way  i-ejoicing. 
But  Philip  was  found  at  Azotus;  and  going  on  thence,  he 
proclaimed  the  glad  tidings  in  all  the  cities,  till  he  came  to 
Cesarea. 


SECTION  VII. 


CONVERSION    OF   SAUL    OF   TAKSUS. 


IX. — BUT  Saul,  still  breathing  out  threaienings  and 
slaughter  against  the  disciples  of  the  Lord,  came  to  the  high 
priest,  and  petitioned  for  letters  from  him  to  the  synagogues 
at  Damascus;  that,  if  he  found  any  of  that  way,  whether 
they  were  men  or  women,  he  might  bring  them  bound  to 
Jerusalem.  And  as  he  was  proceeding  on  his  journey,  and 
was  come  near  to  Damascus,  on  a  sudden,  a  light  from  hea- 
ven shone  around  him;  and  he  fell  to  the  ground,  and  heard 
a  voice  saying  to  him,  Saul,  Saul,  why  do  you  persecute  me? 
And  he  said,  Who  art  thou.  Lord?  And  the  Lord  said,  I 
am  Jesus,  wliom  you  persecute:  but  ai'ise,  and  go  into  the 
city,  and  you  shall  be  told  what  you  must  do.  And  the 
men  who  traveled  with  him,  stood  astonished;  jiearing,  in- 
deed, the  voice,  but  seeing  no  one.  Then  Saul  arose  Ji'om 
the  earth;  and,  though  his  eyes  were  open,  he  saw  no  man: 
but  they  led  him  by  the  hand,  and  brought  him  to  Damas- 
cus.    And  he  was  three  days  without  sight,  and  did  neither 


Oil.  IX.  ACTS  OF  APOSTLES.  247 

eat  nor  drink.  !N"ow  there  was  a  certain  disciple  at  Damas- 
cus,  whose  name  was  Ananias;  and  the  Lord  said  to  him  in 
a  vision,  Ananias!  And  he  said,  Behold,  I  am  here,  Lord. 
And  the  Lord  said  to  him.  Arise,  and  go  to  the  sti'cet  which 
is  called  Straight,  and  inquire  in  the  house  of  Judas  for  a 
man  of  Tarsus,  whose  name  is  Saul ;  for,  behold,  he  is  pray- 
ing to  me;  and  he  has  seen  in  a  vision,  a  man  whose  name 
is  Ananias,  coming  in  and  laying  his  hand  upon  him,  that 
he  might  recover  his  sight.  Then  Ananias  answered.  Lord, 
I  have  heard  by  many  concerning  this  man,  how  much  evil 
lie  has  done  to  thy  saints  at  Jerusalem;  and  here  he  has  au- 
thority li'om  the  chief  priests  to  bind  all  that  invoke  thy 
name.  But  the  Lord  said  to  him.  Go  your  way;  for  thi- 
inan  is  to  me  a  chosen  vessel,  to  bear  my  name  belbre  na- 
tions, and  kings,  and  the  children  of  Israel:  for  I  will  show 
him  how  many  things  he  must  sufl'er  lor  my  name. 

17. — Then  Ananias  went,  and  entered  into  the  house; 
and  laying  his  hands  u})on  him,, he  said.  Brother  Saul,  the 
Lord,  even  Jesus,  who  appeared  to  you  on  the  way,  as  you 
came,  has  sent  me;  that  you  might  receive  your  sight,  and 
be  tilled  with  the  Holy  Si)irit.  And  immediately  there  fell 
from  his  eyes  something  like  scales;  and  he  recovered  his 
sight,  and  arose,  and  was  immersed:  and  having  received 
food,  he  was  strengthened,  and  for  several  days  remained 
with  the  disciples  at  Damascus.  And  straightway  in  the 
synagogues  he  })roclaimed  Jesus,  that  he  is  the  Son  of  God. 
And  all  that  heard  him  were  astonished,  and  said,  Is  not 
this  he  who,  in  Jerusalem,  spread  desolation  among  them 
who  called  on  this  name;  and  came  hither  on  puri)ose  to 
carry  such  bound  to  the  chief  priests?  But  Saul  became 
stronger,  and  confounded  the  Jews  that  dwelt  at  Damascus, 
evincing  that  this  is  the  INlessiah.  And,  after  many  days, 
the  Jews  conspired  to  kill  him:  Init  their  design  was  made 
known  to  Saul;  and  they  watched  the  gates,  day  and  night, 
to  nini'der  him.  But  the  disciples  took  him  by  night,  and 
let  him  down  by  the  wall  in  a  basket.  And  Avhcn  he  was 
come  to  Jerusalem,  he  attenipled  to  associate  with  the  dis- 
ciples; but  they  all  feared  him,  not  believing  that  he  was  a 
disciple.  But  Barnabas,  taking  hi;..,  brought  him  to  the 
Apostles,  and  related  to  them  how  he  had  seen  the  Lord  in 
the  way;  and  that  he  hail  spoken  to  him,  and  how  he  had 
preached  boldly,  at  Damascus,  in  the  name  of  Jesus.  And 
he  was  with  them  coming  in,  and  going  out,  at  Jerusalem; 
and  speaking  boldly  in  the  name  of  the  Lord  Jesus.  And 
he  spoke,  and  disputetl  with  the  lli'lleiiists;  but  they  at- 
tempted (o  kill  him:  and  the  brethren,  being  informed  of  it, 


ai8  ACTS  OF  APOSTLES.  Cn.  X. 

conducted  him  to  Cesarea,  and  sent  him  away  to  Tarsus. 
Then  the  congregations  tlirough  all  Judea,  and  Galilee,  and 
Samaria,  being  edified,  had  rest;  and  walking  in  the  I'ear 
of  the  Lord,  and  in  the  admonition  of  the  Holy  Spii'it,  were 
multiplied. 

32. — iSTow  it  came  to  pass,  that  Peter,  making  a  tour 
through  all  the  congregations,  came  also  to  the  saints  that 
dwelt  at  Lydda.  And  he  I'ound  there  a  certain  man,  whose 
name  was  Eneas,  who  had  a  palsy,  and  had  kept  his  bed 
eight  years.  And  Peter  said  to  him,  Eneas,  Jesus,  the  Mes- 
siah, heals  you;  arise,  and  make  your  bed.  And  he  arose 
immediately.  And  all  the  inhabitants  of  Lydda  and  Sai'on 
saw  him,  and  turned  to  the  Lord. 

36. — And  there  was  at  Joppa,  a  certain  female  disciple, 
named  Tabitha,  who,  by  interpretation,  is  called  Dorcas; 
and  she  was  full  of  good  works,  and  aim-deeds,  which  she 
did.  And  it  came  to  pass  in  those  days,  that  she  was  sick, 
and  died.  And  when  they  had  washed  her,  they  laid  her  in 
an  upper  chamber.  And  as  Lydda  was  near  to  Joppa,  the 
disciples,  hearing  that  Peter  was  there,  sent  two  men  to 
him,  entreating  him  that  he  would  not  delay  to  come  to 
them.  And  Peter  arose,  and  went  with  them.  And  when 
he  was  come,  they  brought  him  into  the  upper  chamber; 
and  all  the  widows  stood  by  him  weeping;  and  showing  the 
coats  and  mantles,  which  Dorcas  made,  while  she  was  with 
them.  And  Peter  putting  them  all  out,  kneeled  down  and 
prayed;  and  tm-ning  to  the  body,  he  said,  Tabitha,  arise! 
And  she  opened  her  eyes,  and  seeing  Peter,  sat  up.  And 
giving  her  his  hand,  he  raised  her  up;  and,  having  called 
the  saints  and  widows,  he  presented  her  alive.  And  this 
was  known  throughout  all  Joppa;  and  many  believed  in  the 
Lord.  And  he  continued  many  days  at  Joppa,  in  the  house 
of  one  Simon,  a  tanner. 


SECTION  vm. 

THE   CALLING   OF   THE    GENTILES. 

X. — NOW  there  was  a  certain  man  in  Cesarea,  named 
Cornelius,  a  centurion  of  that  called  the  Italian  Unnd,  a  man 
of  piety,  and  one  that  feared  God,  with  all  his  h(msc;  giv- 
ing, also,  much  alms  to  the  people,  and  praying  to  God  con- 
tinually. He  evidently  saw,  in  a  vision,  al)out  the  ninth 
hour  of  the  day,  a  messenger  of  God  coming  in  to  him,  and 
saying  to  him,  Cornelius!     And  having  fixed  his  eyes  upon 


Ch.  X.  ACTS  OF  APOSTLES.  249 

him,  he  was  al'raid,  and  said,  What  is  it.  Lord?  And  he 
said  to  him.  Your  pi-ayers  and  your  ahns  are  come  up,  as  a 
memorial  before  God.  And  now,  send  men  to  Jopi)a  j»id 
bring-  hither  Simon,  whose  surname  is  Peter:  he  lodgijo  vvn,.i 
one  Simon,  a  tanner,  whose  house  is  by  the  seaside.  As 
soon  then  as  the  messengci',  who  spoke  to  Corneliiis,  was 
gone,  he  called  two  ol'  his  domestics,  and  a  pious  soldier,  oi' 
them  that  waited  upon  him;  and  having  related  to  tliem  all 
these  things,  he  sent  them  to  Jojjpa.  On  the  next  day,  while 
they  were  on  their  journey,  and  drew  near  the  city,  Peter 
went  up  to  the  top  of  the  house  to  pray,  about  the  sixth 
hour.  And  he  was  very  hungry,  and  would  have  taken  a 
little  relreshment;  but  while  they  were  preparing,  he  fell 
into  an  ecstacy:  and  he  saw  heaven  opened,  and  some- 
thing descending  like  a.  great  sheet,  fastened  at  the  four  cor- 
ners, and  let  down  to  the  earth:  in  which  there  were  all 
sorts  of  things,  even  four-footed  animals  of  the  earth,  and 
wild  beasts,  and  reptiles,  and  fowls  of  the  air.  And  there 
came  a  voice  to  him.  Rise,  Peter,  kill,  and  eat.  But  Peter 
said.  By  no  means,  Lord;  for  I  have  never  eat  anj^thing 
which  is  common  or  unclean.  And  the  voice  said  to  him 
again,  the  second  time,  Those  things  which  God  has 
cleansed,  do  not  you  call  common.  And  this  was  done 
three  times,  and  the  sheet  was  taken  up  again  rnto  heaven. 

17. — While  Peter  was  pondering  in  himself,  what  the 
vision,  which  he  had  seen,  might  import;  behold,  the  men, 
who  were  sent  from  Corneliiis,  having  inquired  out  the 
house  of  Simon,  stood  at  the  door;  and  calling,  they  asked 
if  Simon,  whose  surname  was  Peter,  lodged  there.  Now, 
as  Peter  was  reflecting  on  the  vision;  the  Spirit  said  to  him, 
Behold,  three  men  are  inquiring  for  you:  arise,  therefore,  go 
down,  and  go  with  them  without  hesitation;  lor  I  have  sent 
them.  Then  Peter  went  down  to  the  men,  who  were  sent 
to  him  from  Cornelius,  and  said.  Behold,  I  am  the  man  whom 
you  seek;  what  is  the  cause  of  yom*  coming?  And  they 
said,  Cornelius,  the  centurion,  a  righteous  man,  who  tears 
God,  and  has  a  character  attested  by  all  the  Jewish  people, 
has  been  instructed,  by  a  holy  messenger,  to  send  lor  you  to 
his  house,  and  to  hear  words  from  you.  Having,  therelbre, 
called  them  in,  he  entertained  them,  and  the  next  day  set 
out  with  tliem:  and  some  of  the  brethren,  who  were  of  Jo})- 
pa,  went  with  him.  And  the  next  day  they  entered  into 
Cesarea;  and  Cornelius  was  waiting  lor  them,  having  called 
together  his  rt^lations  and  intimate  iHends. 

'2'). —  Now,  as  I'cler  was  coining  in.  Cornelius  met  him, 
and  prostrating  himself  at  his  feet,  made  obeisance.     Bui 


2hO  ACTS  OF  APOSTLES.  Ch.  X. 

Peter  raised  him  up,  saying,  Arise;  I  also  am  a  man.  And 
discoursing  with  him,  he  went  in,  and  found  many  gathered 
together.  And  he  said  to  them.  You  Icnow  that  it  is  unlaw- 
ful for  a  man  that  is  a  Jew  to  join  with,  or  to  come  into  the 
house  of,  one  of  another  nation :  nevertheless,  God  has  shown 
me  that  I  am  to  call  no  man  common  or  unclean.  Where- 
fore, when  I  was  sent  for,  I  came  without  debate:  I  ask, 
therefore,  on  what  account  you  have  sent  for  me?  And  Cor- 
nelius said,  Four  days  ago,  I  was  fasting  till  this  hour;  and 
at  the  ninth  hour  I  prayed  in  my  hoi;se;  and,  behold,  a  man 
stood  before  me  in  bright  raiment,  and  said,  Cornelius,  your 
prayer  is  heard,  and  your  alms  are  remembered  before  God : 
send,  therefore,  to  Joppa,  and  call  hither  Simon,  whose  sur- 
name is  Peter:  he  lodges  in  the  house  of  one  Simon,  a  tan- 
ner, by  the  seaside;  who,  when  he  is  come,  shall  speak  to 
you.  Immediately,  therefore,  I  sent  to  you,  and  you  have 
done  well  in  coming.  N^ow,  therefore,  we  are  all  here  pres- 
ent before  God,  to  hear  all  things  which  God  has  given  you 
in  charge. 

34. — Then  Peter,  opening  his  mouth,  said,  Of  a  truth,  I 
perceive  that  God  is  no  respecter  of  persons;  but,  in  every 
nation,  he  that  fears  him,  and  works  righteousness,  is  accept- 
able to  him.  Tliis  is  that  message  which  he  sent  to  the 
children  of  Israel;  proclaiming  the  glad  tidings  of  peace  by 
Jesus  Christ,  who  is  Lord  of  all.  You  know  the  report 
there  was,  through  all  Judea,  which  began  fi-om  Galilee, 
after  the  immersion  which  John  pi-eached,  concerning  Jesus 
of  Nazareth;  how  God  anointed  him  with  the  Holy  Spirit, 
and  with  power;  who  went  about  doing  good,  and  healing 
all  who  were  oppressed  by  the  devil;  for  God  was  with  him. 
And  we  are  witnesses  of  all  things  which  he  did,  both  in  the 
region  of  the  Jews,  and  in  Jerusalem:  whom  they  slew, 
hanging  him  on  a  tree.  This  very  person  God  raised  up, 
on  the  third  day,  and  granted  him  to  become  manifest;  not 
to  all  the  people,  but  to  witnesses  before  appointed  by  God, 
even  to  us,  who  have  eat  and  drunk  with  him  after  he  arose 
fi'ona  the  dead.  And  he  has  given  in  charge  to  us  to  pro- 
claim to  the  people,  and  to  testify  that  it  is  he  who  is  ap- 
pointed by  God,  to  he  the  judge  of  the  living  and  the  dead. 
To  him  all  the  prophets  bear  witness,  that  every  one  who 
believes  on  him,  shall  receive  forgiveness  of  sins  by  his  name. 
While  Peter  was  yet  speaking  these  words,  the  Holy  Spirit 
(ell  upon  all  who  wei-e  hearing  the  word:  and  they  of  the 
circumcision,  who  believed,  as  many  as  came  with  Peter, 
were  astonished  that  the  gift  of  the  Iloly  Spirit  was  poured 
out  upon  the  Gentiles  also :  for  they  heard  them  speaking 


Ch.  XI.  ACTS  OF  APOSTLES.  253 

ill  diverse  iangiiages,  and  <^lorifyiiig-  God.  Then  Peter  an- 
swered, Can  any  one  forbid  water,  that  these  persons  should 
not  be  immersed,  who  have  received  the  Holy  Spirit  as  well 
as  we? 

48. — And  he  ordered  them  to  be  immersed  in  the  name 
of  the  Lord.  And  they  entreated  him  to  continue  with  them 
several  days. 

XI. — ^ow  the  Apostles  and  brethren  who  were  in  Ju- 
dea,  heard,  that  the  Gentiles  also  had  received  the  word  of 
Grod.  And  when  Peter  was  come  up  to  Jerusalem,  they 
who  were  of  the  circumcision  contended  with  him,  saying, 
You  did  go  in  to  men  who  were  uncircumcised,  and  did  cat 
with  them.  And  Peter  beginning,  opened  to  them  the  matter 
in  order,  saying,  I  was  praying  in  the  city  of  Joppa;  and, 
in  a  trance,  I  saw  a  vision,  something  like  a  great  sheet  de- 
scending from  heaven,  let  down  by  the  four  corners,  and  it 
came  close  to  me:  and  looking  attentively  upon  it,  I  ob- 
served, and  saw  four-footed  creatures  of  the  earth,  and  wild 
beasts,  and  reptiles,  and  fowls  of  the  air :  and  I  heard  a  voice 
saying  to  me,  Arise,  Peter,  kill,  and  eat :  but  I  said.  By  no 
means,  Lord;  for  nothing  common  or  unclean  has  ever  en- 
tered into  my  mouth.  And  the  voice  answered  me  the  sec- 
ond time  from  heaven.  Those  things  which  God  has  cleansed, 
do  not  you  call  common.  And  this  was  done  three  times. 
And  all  the  things  were  drawn  uj)  again  into  heaven.  And 
behold,  at  that  instant,  three  men  were  come  to  the  house  in 
which  I  Avas,  sent  from  Cosarea  to  me.  And  the  Spirit  com- 
manded me  to  go  with  them,  without  any  scruple:  and  these 
six  brethren  also  went  along  with  me.  And  we  entered  into 
the  man's  house:  and  he  told  us  how  he  had  seen  a  messen- 
ger standing  in  his  house,  and  saying  to  him,  Send  to  Jop- 
pa, and  bring  hither  Simon,  whose  sm-name  is  Peter;  who 
shall  speak  words  to  you,  by  which  you  and  all  your  lainily 
shall  be  saved.  And  as  I  began  to  speak,  the  Holy  Spirit 
fell  upon  them,  even  as  on  us  at  the  beginning.  And  I  re- 
membered the  word  of  the  Lord,  how  he  said,  John  immersed 
in  water;  but  you  shall  be  iiinnersed  in  the  Holy  Spirit. 
Since,  therefore,  God  gave  to  them  the  same  gill  as  he  did 
to  us,  Avho  had  believed  on  the  Lord  Jesus  Christ,  Avhat  was 
I,  that  I  should  be  al)li:  to  obstruct  God?  And  when  they 
had  heard  these  things,  they  acquiesced,  and  glorified  God; 
saying,  Crod  has,  then,  given  to  the  Gentiles  also  reformation 
to  life. 


252  ACTS  OF  APOSTLES.  Ch.  XII. 


SECTION   IX. 

THK    PROGRESS   OF  THE  GOSPEL    IN  PHENICIA,  CYPRUS,  AND 
ANTIOCH,  AND  PERSECUTION  OP  THE  APOSTLES. 

19. — KOW,  indeed,  those  who  had  been  dispersed,  on 
account  of  the  disti-ess  which  arose  about  StejAen,  had  trav- 
eled as  far  as  Phenicia,  and  Cyprus,  and  Antioch,  speaking 
the  word  to  none  but  Jews  only.  Yet  some  of  them,  being- 
men  of  Cyprus,  and  Cyrene;  when  they  came  to  Antioch, 
spoke  to  the  Greeks,  announcing  the  glad  tidings  concei-n- 
ing  the  Lord  Jesus.  And  the  hand  of  the  Loi-d  was  with 
them,  and  a  great  number  believed,  and  turned  to  the  Lord. 
And  the  report  concerning  them  came  to  the  ears  of  the  con- 
gregation that  was  at  Jei'usalem;  and  they  sent  forth  Barna- 
bas, to  go  as  far  as  Antioch.  Who,  when  he  was  come,  and 
beheld  the  favor  of  God,  rejoiced,  and  exhorted  them  all  to 
adhere  to  the  Lord,  with  full  determination  of  heart;  for  he 
was  a  good  man,  and  full  of  the  Holy  Spirit,  and  of  faith: 
and  a  considerable  number  were  added  to  the  Lord.  Then 
Barnabas  went  to  Tarsus,  to  seek  Saul;  and  finding  him,  he 
brought  him  to  Antioch.  And  it  came  to  pass,  that  they 
assembled  with  the  congregation,  for  a  whole  year,  and 
taught  considerable  numbers;  and  the  disciples  were  first 
named  Christians  at  Antioch.  And  in  these  days  prophets 
came  li'om  Jerusalem  to  Antioch.  And  one  of  them,  whose 
name  was  Agabus,  stood  up,  and  signified  by  the  Spirit,  that 
there  should  be  a  great  famine  over  all  the  land :  which  came 
to  pass  in  the  days  of  Chiudius.  And  the  disciples  deter- 
mined, that,  accoi'ding  to  the  respective  abilities  of  each, 
they  should  send  to  the  assistance  of  the  brethren  who  dwelt 
in  Judea.  And  this  they  did,  sending  it  to  the  elders,  by 
the  hands  of  Barnabas  and  Saul. 

XII. — Now,  about  that  time,  Herod,  the  king,  laid  hands 
on  some  of  the  congregation,  to  afflict  them.  And  he  slew 
James,  the  brother  of  John,  with  the  sword.  And  as  he 
saw  that  this  was  acceptable  to  the  Jews,  he  went  on  to 
seize  Peter  also:  and  it  was  in  the  days  oi"  unleavened  bread; 
and  having-  seized  him.  he  put  him  in  pi'ison,  delivering  him 
to  the  custody  of  four  quaternions  of  soldiers;  intending, 
alter  tlie  passover,  to  bring  him  out  to  the  people.  In  the 
meantime,  therefore,  Peter  was  kept  in  the  prison;  but  earn- 
est and  continued  prayer  was  made  to  God  on  hia  account, 
by  the  congregation. 


.^H.  XII.  ACTS  OF  APOSTLES.  253 

o. — And  when  Herod  was  ready  to  have  bi'onght  him 
out,  even  tliat  veiy  night.  Peter  was  sleeping  between  two 
soldiers,  bound  with  two  chains;  and  the  guards  before  the 
door  were  keeping-  the  prison.  And,  behold,  a  messenger 
ol"  the  Lord  presented  himseli",  and  a  light  shone  in  the 
house;  and  giving  Peter  a  blow  on  the  side,  he  awoke  him, 
saying,  iVi'isc  quickly:  and  his  chains  fell  ofi'  fi-om  his  hands. 
And  the  messenger  said  to  him.  Gird  yoiu'self,  and  bind  on 
your  sandals;  and  he  did  so.  And  he  said  to  him,  Throw 
your  mantle  round  you,  and  follow  me.  And  going  out  he 
followed  him;  and  he  did  not  know  that  what  was  done  by 
the  messenger  was  real;  but  supposed  that  he  had  seen  a 
vision.  And  passing  through  the  first  and  second  watch, 
they  came  to  the  iron  gate  tliat  leads  into  the  city;  which 
opened  to  them  of  its  own  accord.  And  going  out,  they 
went  through  one  street,  and  immediately  the  messenger  de- 
jjarted  ti-om  him.  And  Peter,  being  come  to  himself,  said, 
JSTow  I  know  truly,  that  the  Lord  has  sent  his  messenger, 
and  has  delivered  me  from  the  hand  of  Herod,  and  from  all 
the  expectations  of  the  Jewish  people.  And  recollecting, 
he  came  to  the  house  of  Mary,  the  mother  of  John,  who 
was  surnamed  Mark;  where  many  were  gathered  together, 
praying. 

13. — And  as  Peter  knocked  at  the  door  of  the  outer  gate, 
a  maiden,  whose  name  was  Rose,  went  to  inquire  who  was 
there.  And  knowing  Peter's  voice,  transported  with  joy, 
she  did  not  oi)cn  the  gate:  but  running  in,  told  them  that 
Petei-  was  standing  at  the  gate.  And  they  said  to  her,  You 
are  distracted :  l)ut  she  confidently  affirmed  that  it  was  so. 
Then  (hey  said,  It  is  his  angel.  But  Peter  continued  knock- 
ing; and  when  they  had  opened  the  door,  they  saw  him,  and 
were  astonished.  And  he  made  a  sign  to  them  with  his 
hand  to  be  silent;  and  related  to  them  how  the  Lord  had 
conducted  him  out  of  prison.  And  he  said,  Inlbrm  James 
and  the  brethren  of  these  things:  and  departing,  he  went  to 
auDtlicr  place.  And  as  soon  as  it  was  day,  there  was  no 
small  tumult  among  the  soldiers,  what  was  become  of  Peter. 
And  Herod  searching  for  him,  and  not  finding  liim,  exam- 
ined the  keepei's,  and  ordered  them  to  be  led  away  to  exe- 
cution. And  passing  from  Judea  to  Cesarea,  he  abode  there. 
And  he  was  highly  incensed  against  the  Tyrians  and  Sido- 
nians;  but  they  unanimously  came  before  him;  and  gaining 
Blastus,  the  king's  chamberlain,  to  their  interest,  they  beg- 
ged for  peace;  because  theii-  country  was  nourished  by  that 
of  the  king. 

2L — And  upon  a  set  day,  Herod,   being  arrayed  in  a 


254  ACTS  OF  APOSTLES.  Ch.  XIH. 

royal  habit,  and  seated  upon  the  throne,  made  an  oration  to 
them.  And  the  people  cried  ont,  It  is  the  voice  of  a  God, 
and  not  of  a  man!  But  immediately  a  messenger  of  the 
Lord  smote  him,  because  he  did  not  give  glory  to  God :  and, 
being  eaten  with  worms,  he  expired.  And  the  word  of  God 
grew,  and  was  multiplied.  And  Barnabas  and  Saul,  having 
fulfilled  their  ministry,  returned  from  Jerusalem;  bringing 
along  with  them  John,  whose  surname  was  Mark. 

SECTIOI^  X. 

TRAVELS  AND    SUCCESS    OF   PAUL  AND  BARNABAS,  IN   PUB- 
LISHING THE  GLAD  TIDINGS,  IN  SUNDRY  PLACES. 

XIII. — ISTOW,  there  were  in  the  congregation  that  was 
at  Antioch,  certain  prophets  and  teachers;  particularly  Bar- 
nabas, and  Simeon,  who  was  called  Niger,  and  Lucius,  the 
Cyrenian;  and  Manaen,  who  was  educated  with  Herod,  the 
tetrarch;  and  Saul.  And  as  they  were  ministering  to  the 
Lord,  ajid  fasting,  the  Holy  Spirit  said.  Separate  to  me  Bar- 
nabas and  Saul,  for  the  work  to  which  I  have  called  them. 
And  having  fasted  and  prayed,  and  laid  hands  on  them ;  they 
dismissed  them.  They,  therefore,  being  sent  by  the  Holy 
Spirit,  departed  to  Seleucia;  and  ti-om  thence  they  sailed  to 
Cyprus;  and  being  arrived  at  Salamis,  they  proclaimed  the 
word  of  God  in  the  synagogues  of  the  Jews;  and  they  had 
also  John  for  their  attendant.  And  having  traversed  the 
island,  as  far  as  Paphos,  they  found  a  certain  Jew,  a  magi- 
cian and  false  prophet,  whose  name  was  Barjesus;  who  was 
with  the  proconsul  Sergius  Paulus,  a  prudent  man;  who  call- 
ing for  Barnabas  and  Saul,  desired  to  hear  the  word  of  God. 
But  Elymas,  the  magician,  (for  that  was  his  name,  when 
translated,)  withstood  them,  endeavoring  to  turn  away  the 
pi'oconsul  from  the  faith.  Then  Saul,  (who  is  also  called 
Paul,)  being  filled  with  the  Holy  Spirit,  and  looking  stead- 
fastly upon  him,  said,  O!  full  of  all  deceit,  and  of  all  wick- 
edness! child  of  the  devil!  enemy  of  all  righteousness!  will 
you  not  cease  to  pervert  the  right  ways  of  the  Lord?  And, 
behold,  now  the  hand  of  the  Lord  is  upon  you,  and  you  shall 
be  blind,  and  not  sec  the  sun  for  a  time.  And,  immediately, 
a  mist  and  darkness  fell  upon  him;  and  going  about,  he 
sought  some  to  lead  him  by  the  hand.  Then  the  proconsul, 
seeing  what  was  done,  believed;  being  struck  with  the  doc- 
trine of  the  Lord. 

13. — And  loosing  from  Paphos,  they  who  were  with  Paul, 


Ch.  XI ri.  ACTS  OF  APOSTLES.  255 

came  to  Perga,  in  Pamphylia;  but  John  withdrew  himself 
from  them,  and  i-ctm-ncd  to  Jerusalem.  Isevertheless,  they, 
going-  on  from  Perga,  came  to  Antioch,  in  Pisidia :  and  en- 
tering- into  the  synagogue  on  the  Sabbath  day,  they  sat  down. 
And  after  the  reading  of  the  "  iW  and  the  prophets;  the  rulers 
of  the  synagogue  sent  to  iV  m,  saying,  Brethren,  if  you  have 
any  word  of  exhortation  '  the  people,  speak  it.  Then  Paul 
stood  up,  and  waiving  h'  hand,  said.  Men  of  Israel,  and  you 
that  fear  God,  hearken.  The  God  of  this  people  chose  our 
fathers,  and  i-aised  the  people  while  sojourning-  in  the  land 
of  Egypt;  and  led  them  out  of  it  with  an  uplifted  arm. 
.Vnd  for  the  space  of  about  forty  years,  he  endured  their  be- 
havior in  the  wilderness.  And  having  cast  out  seven  na- 
tions in  the  land  of  Canaan,  he  distributed  their  country  to 
them  lor  an  inheritance.  And  alter  these  transactions,  Avhich 
lasted  about  four  hundred  and  fifty  years;  he  gave  them 
judges,  till  Samuel  the  pi-ophet.  And,  from  that  time,  they 
desired  a  king:  and  God  gave  them  Saul,  the  son  of  Ivish,  a 
man  of  the  tribe  of  Benjamin,  for  the  term  of  forty  years. 
And,  having  removed  him,  he  raised  up  to  them  David,  for 
a  king;  whom  also  he  extolled,  and  said,  "I  have  found 
David,  the  son  of  Jesse,  a  man  according  to  my  own  heart, 
who  shall  do  all  my  will."  Of  this  man's  seed,  according 
to  the  promise,  God  raised  up  to  Israel,  Jesus,  the  Saviour; 
John  having,  to  introduce  his  appearance,  before  preached 
the  inunersion  of  I'clbrmation  to  all  the  people  of  Israel. 
And  Avhen  John  was  fulfilling  his  course,  he  said,  Whom  do 
you  imagine  me  to  be?  I  am  not  He;  but  behold,  there 
comes  one  after  me,  the  shoes  of  whose  feet  I  am  not  worthy 
to  loose.  Brethren,  children  of  the  family  of  Abraham,  aiid 
those  among  you  that  fear  God;  to  you  is  the  word  of  this 
salvation  sent:  for  the  inhal)itants  of  Jerusalem;  and  their 
rulers,  not  knowing  him,  noi-  the  sayings  of  the  prophets, 
which  are  read  every  Sabbath  day;  have  fulfilled  them  in 
condenming  him.  And  though  they  could  find  no  cause  of 
death  in  him;  yet  they  ru(|uestc(l  Pilate  that  he  might  be 
executed.  And  when  they  had  accomplished  all  things 
that  were  written  concerning  him;  taking  him  down  from 
:  he  cross,  they  laid  him  in  a  tomb.  But  God  raised  him  up 
from  the  dead:  and  he  appeared  Ibr  several  days  to  those 
that  came  up  with  him  (i'om  Galilee  to  Jerusalem,  who  are 
his  witnesses  to  the  people.  And  we  bring  you  good  tidings, 
that  the  very  promise  which  was  made  to  the  fathers,  God 
has  accomplished  to  us,  their  children,  in  raising  up  Jesus: 
as  it  is  also  written  in  the  second  Psalm,  "Thou  art  my 
Son,  this  day  have  I  begotten  thee."     Ar\'\  because  he  has 


256  ACTS  OF  APOSTLES.  Ch.  Xl  v . 

raised  him  from  tlie  dead,  no  more  to  retm-n  to  coiTuptlon, 
he  has  spoken  thus,  "  I  will  give  you  the  sure  mercies  of 
David."  Wherefore,  also,  in  another  place  he  says,  *'  Thou 
wilt  not  permit  thy  Holy  One  to  see  corruption."  ISTow 
David,  having  served  his  own  generation  according  to  the 
will  of  God;  fell  asleep,  and  was  gathered  to  his  fathers,  and 
saw  corruption.  But  he  whom  God  raised  up,  did  not  see 
corruption.  Be  it  known,  therefore,  to  you,  brethren,  that 
by  Him  remission  of  sins  is  proclaimed  to  you :  and  by  Him, 
every  one  that  believes  is  justified  from  all  things;  Irom 
which  you  could  not  be  justified  by  the  law  of  Moses.  See 
to  it,  therefore,  that  what  is  spoken  in  the  prophets  may  not 
come  upon  you:  "Behold,  you  despisers,  and  wonder,  and 
perish:  for  I  perform  a  work  in  your  days;  a  work  which 
you  will  not  believe,  though  one  should  distinctly  declare  it 
to  you." 

42. — l^ow,  when  going  out,  they  requested  that  these 
words  might  be  spoken  to  them,  on  the  following  Sabbath. 
And  when  the  synagogue  was  broke  up,  many  of  the  Jews 
and  of  the  devout  proselytes  followed  Paul  and  Barnabas; 
who,  sjieaking  to  them,  persuaded  them  to  persevere  in  the 
favor  of  God. 

44. — And,  on  the  following  Sabbath,  almost  the  whole 
city  was  gathered  together,  to  hear  the  word  of  God.  But 
the  Jews,  seeing  the  multitudes,  were  filled  with  zeal;  and 
opposed  the  things  which  were  si)oken  by  Paul,  contradict- 
ing and  reviling.  Then  Paul  and  Barnabas,  with  great  free- 
dom of  jspeech,  said.  It  was  necessary,  that  the  word  of  God 
should  first  be  spoken  to  you;  but  since  you  thrust  it  away 
from  you,  and  judge  yourselves  unworthy  of  eternal  life; 
behold,  we  turn  to  the  Gentiles.  For  so  the  Lord  has 
charged  us,  saying,  "  I  have  set  you  for  a  light  of  the  Gen- 
tiles, that  you  should  be  lor  salvation  to  the  ends  of  the 
earth."  And  the  Gentiles  hearing  this,  rejoiced,  and  glori- 
fied the  word  of  the  Lord:  and  as  many  as  were  disposed 
for  eternal  life,  believed.  And  the  word  of  the  Lord  was 
published  throughout  all  that  region.  But  the  Jews  stirred 
up  some  devout  women  of  considerable  rank,  and  the  ma- 
gistrates of  the  city;  and  raised  a  persecution  against  Paul 
and  Barnabas,  and  drove  them  out  of  their  territories.  And 
they  shook  ofi"  the  dust  of  their  feet  against  them,  and  came 
to  Iconium.  But  the  disciples  were  filled  with  joy,  and  with 
the  Holy  Spirit. 

XIY. — And  it  came  to  pass,  at  Iconium,  that  they  went 
both  together  into  the  synagog-ue  of  the  Jews,  and  spoke  in 
Buch  a  manner  that  a  great  multitude,  both  of  the  Jews  and 


Ch.  XIY.  acts  of  apostles.  257 

of  the  Greeks,  believed.  But  the  unbelieving-  Jews  stin-ed 
Lip  the  minds  of  the  Gentiles,  and  filled  them  with  malignity 
against  the  brethi-en.  They,  however,  staid  there  a  consid- 
erable time,  speaking  boldly  lor  the  Lord;  who  gave  attes- 
tation to  the  word  ot"  his  grace,  and  granted  signs  and  mir- 
acles to  be  done  by  theii-  hands.  So  the  multitude  of  the 
city  was  divided;  and  some  were  with  the  Jews,  and  others 
with  the  Apostles.  But,  as  a  violent  attempt  was  made, 
botli  by  the  Gentiles  and  Jews,  with  their  rulers,  to  assault 
and  stone  them;  they,  ha\ing  received  intelHgeuce  of  it, 
fled  to  Lystra,  and  Derbe,  cities  of  Lycaonia,  and  to  the 
adjacent  countiy:  and  there  they  declared  the  glad  tidings. 

8. — Xow,  there  was  a  certain  man  at  Lystra,  disabled  in 
his  feet;  so  lame,  from  his  birth,  that  he  had  never  walked. 
This  man  heard  Paul  speaking,  who,  fixing  his  eyes  upon 
him,  and  pei'ceiving  that  he  had  faith  to  be  healed;  said, 
with  a  loud  voice,  Stand  upright  on  your  feet.  And  he 
leaped  up,  and  walked.  And  the  multitude,  seeing  what 
Paul  had  done,  lifted  up  their  voices,  saying,  in  the  Lycao- 
nian  langiiage.  The  gods  are  descended  to  us  in  the  likeness 
of  men.  And  Barnabas  they  called  Jupiter,  and  Paul,  Mer- 
Bury,  because  he  was  the  chief  speaker.  And  the  priest  of 
Jui)iter,  whose  image  was  before  the  city,  brought  oxen,  with 
gai'lands,  to  the  gates;  and  would,  with  the  multitude,  have 
ofl'ered  sacrifice  to  thein.  But  the  Apostles,  Barnabas  and 
Paul,  hearing-  of  it,  rent  their  mantles,  and  ran  in  among  the 
mullitude,  ciying  out,  and  saying.  Men,  why  do  you  these 
things?  We  are  your  lellow-mortals,  and  are  de(/lai-iiig  the 
glad  tidings  to  you,  that  you  may  turn  liom  these  vanities 
to  the  living  (iod;  who  made  the  heaven,  and  the  earth,  and 
the  sea,  and  all  things  which  are  in  them:  Avho,  in  former 
generations,  permitted  all  the  nations  to  walk  in  their  own 
ways;  though  he  did  not  leave  himself  without  witness,  do- 
ing good,  and  giving  us  showers  of  rain  Irom  heaven,  and 
fruitful  seasons,  filling-  our  hearts  with  lood  and  gladness. 
And,  saying  these  things,  they,  with  ililliculty,  restrained 
the  people  from  sacrificing-  to  them. 

19. — -But  Jews  came  thither  from  Antioch  and  Iconium, 
and  pei-suaded  the  multitude;  and  having  stoned  Paul,  they 
draggcil  him  out  of  the  city,  supposing  him  to  be  dead. 
But,  as  the  disciples  were  gathered  about  him,  he  rose  up, 
and  entered  into  the  city;  and  the  next  day  lie  departed, 
with  Barnabas,  to  Derbe.  And  having  declared  the  gospel 
to  that  city,  and  made  a  considerable  number  of  discii)le8; 
they  returned  to  Lystra,  and  to  Iconium,  and  to  Autioch, 
17 


258  ACTS  OF  Al'OSTLES.  Ca.  XV. 

confirming  the  souls  of  the  disciples;  exhorting  them  to 
continue  in  the  f.tith,  and  testifying  that  it  is  necessary  we 
should  enter  into  the  kingdom  of  God  through  many  tribu- 
lations. And  when  they  had  constituted  elders  for  them,  in 
every  congregation,  having  prayed  to  God,  with  fasting; 
they  committed  them  to  the  Lord,  in  whom  they  had  be- 
lieved. And  passing  through  Pisidia,  they  came  to  Pam- 
phylia.  And  having  spoken  the  word  in  Perga,  they  went 
down  to  Attalia.  And  they  sailed  thence  to  Antioch,  whence 
they  had  been  recommended  to  the  grace  of  God,  lor  that 
work  which  they  had  accomplished.  And  when  they  were 
come  J:hither,  and  had  gathered  the  congregation  together, 
they  related  what  God  had  done  with  them,  and  how  he  had 
opened  the  door  of  faith  to  the  Gentiles.  And  they  spent  a 
considerable  time  there  with  the  disciples. 


SECTIOI^   XI. 

THE  DECISION  OF  THE  QUESTION  CONCERNHSTG  THE  RECEP- 
TION OF  THE  GENTILES  INTO  THE  KINGDOM  OF  THE 
MESSIAH,  BY  THE  APOSTLES,  THE  ELDERS,  AND  THE 
WHOLE  CONGREGATION  OF  JEWISH  BRETHREN  IN  JERU- 
SALEM. 

XV. — T]N^  the  meantime,  some,  who  came  down  fi-om  Ju- 
dea,  taught  the  brethren.  Except  you  be  cii'cumcised,  accord- 
ing to  the  manner  of  Moses,  you  can  not  be  saved.  There 
being,  therefore,  a  contention,  and  no  small  debate  with 
them,  on  the  j)a''>'t  of  Paul  and  Barnabas;  they  resolved  that 
Paul  and  Barnabas,  and  some  others  of  their  number,  should 
go  up  to  the  Apostles  and  elders  at  Jerusalem,  about  this 
question.  They,  therefore,  being  brought  forwai'd  on  their 
journey,  by  the  congregation,  went  through  Phenicia  and 
Samaria,  relating  the  conversion  of  the  Gentiles;  and  they 
occasioned  great  joy  to  all  the  brethren.  And  being  airived 
at  Jerusalem,  they  wei'c  received  by  the  congi-egation,  and 
by  the  Apostles  and  elders:  and  they  related  what  things 
God  had  done  with  them.  But  some  of  the  sect  of  the 
Pharisees  that  believed,  rose  up  and  said,  that  it  was  nec- 
essary to  circumcise  them,  and  to  charge  them  to  keep  the 
law  of  Moses. 

6. — And  the  Apostles  and  elders  were  gathered  together 
to  consult  upon  this  affair.  And  after  much  debate,  Peter 
rose  up  and  said  to  them,  Brethren,  you  know  that,  some 
considerable  time  since,  God,  among  us,  chose,  that  the  Gen- 


Cu.  XY.  ACTS  OF  APOSTLES.  259 

files,  by  my  mouth,  should  hear  tlie  word  of  the  gospel,  and 
believe.  And  God,  who  knows  the  heart,  boi'c  witness  to 
them,  givinii'  them  the  Holy  Spirit,  even  as  he  did  to  us:  and 
made  no  distinction  between  ns  and  them,  having  pui-ified 
their  hearts  by  liiitli.  Now,  IheieCorc,  why  do  you  tempt 
God,  by  imposing  on  the  neck  of  the  disciples  a  yoke  which 
neither  our  fathers  nor  we  have  been  able  to  bear?  But 
we  believe  that  we  are  saved  by  the  grace  of  the  Loid 
Jesus,  in  the  same  manner  as  they.  And  the  whole  multi- 
tude kept  silence,  and  attended  to  Barnabas  and  Paul ;  re- 
lating what  signs  and  wonders  God  had  done  among  the 
heathen,  by  them.  Then  after  they  had  done  speaking, 
James  answered,  saying.  Brethren,  hearken  to  me.  Simeon 
has  been  relating  how  God  first  looked  down  on  the  Gen- 
tiles, to  take  from  among  them  a  ]ieo])le  for  his  name.  And 
the  words  of  the  pi'ophets  harmonize  with  this;  as  it  is 
written,  "  After  this,  I  will  return,  and  will  rebuild  the  tali- 
ernacle  of  David,  which  is  fallen  down;  yes,  I  will  rebuild 
its  ruins,  and  set  it  upright  again:  that  the  remainder  of 
men  may  seek  the  Lord,  even  all  the  heathen  upon  whom 
my  name  is  called,  says  the  Lord,"  who  does  all  these  things, 
known  to  him  fi-om  the  beginning.  Wherefore,  my  judg- 
ment is  not  to  disquiet  those  wlu),  from  among  the  Gentiles, 
are  converted  to  God;  but  to  Avrite  to  them,  that  they 
abstain  from  the  pollutions  of  idols,  and  from  Ibrnication, 
and  from  that  which  is  strangled,  and  from  blood.  For 
Moses  has,  from  ancient  genei-ations,  those  who  preach  him. 
in  every  city,  being  read  in  the  synagogues  every  Sabbath 
day. 

22. — Then  it  seemed  good  to  the  Apostles  and  elders, 
and  all  the  congregation,  to  send  to  Antioch,  with  Paul  and 
Barnabas,  chosen  men  from  among  themselves,  namely, 
Judas,  surnamed  Barsabas,  and  Silas,  men  of  principal  ac- 
count among  the  brethren;  writing  by  their  hand  these 
things: 

The  Apostles,  and  elders,  and  brethren,  to  the  brethren 
from  among  the  Gentiles  in  Antioch,  and  Syria,  and  Cilicia, 
greeting: 

24. — Forasmuch  as  we  have  been  informed  that,  some 
going  out  from  among  us,  to  whom  we  gave  no  commission, 
have  troul)lcd  you  with  discourses,  unsettling  youi-  minds, 
saying,  that  you  must  be  circumcised,  and  keep  the  law: 
we,  being  unanimously  assembled,  have  thought  pro])er  to 
send  yon  chosen  men,  with  our  beloved  Barnabas  and  Paul; 
men  thai  have  exposed  their  lives  for  the  name  of  our  Lord 
Jesus  Chi-ist.     We  have,  therefore,  sent  Judas  and  Silas, 


260  ACTS  OF  APOSTLES.  Ch.  XVI. 

who  will  also  tell  yoii  by  word  of  mouth,  the  same  things. 
For  it  has  seemed  good  to  the  Holy  Sjjirit,  and  to  us,  to  im- 
pose no  further  burden  upon  you  besides  these  necessary 
things;  that  you  abstain  from  things  offered  to  idols,  and 
from  blood,  and  from  anything  strangled,  and  from  fornica- 
tion: from  which  you  will  do  well  to  keep  yourselves. 
Farewell. 

30. — They,  therefore,  being  dismissed,  came  to  Antioch ; 
and  assembling  the  multitude,  delivered  the  epistle.  And 
when  they  had  i"ead  it,  they  rejoiced  for  the  consolation  it 
brought.  And  Judas  and  Silas,  being  also  prophets  them- 
selves; in  a  copious  discourse,  exhorted  and  strengthened 
the  brethren.  And,  having  made  some  stay,  they  were  dis- 
missed with  peace  from  the  brethren  to  the  Apostles.  But 
Silas  thought  pi'oper  to  continue  there.  Paul  also,  and  Bar- 
nabas, with  many  others,  continued  at  Antioch;  teaching 
and  declaring  the  good  Avord  of  the  Lord. 

36. — And,  alter  some  days,  Paul  said  to  Barnabas,  Let 
us  retui-n  and  visit  the  brethren  in  all  the  cities  in  which 
we  have  published  the  word  of  the  Lord;  and  see  how  they 
do.  And  Barnabas  determined  to  take  along  with  them 
John,  surnamed  Mark.  But  Paul  did  not  think  i)roper  to 
take  with  them  that  person  who  had  withdrawn  himself  fron? 
them  ii-om  Pamphylia;  and  went  not  with  them  to  the  work. 
There  was,  therefore,  a  shar[)  lit  of  anger,  so  that  they  sej)- 
arated  from  each  other:  and  Barnabas,  taking  Mark  along 
with  him,  sailed  to  Cyprus.  But  Paul  made  choice  of  Silas, 
and  departed;  being  commended  to  the  grace  of  God  by  tiie 
Ijrethi-en.  And  he  went  through  Syria  and  Cilicia,  confirm- 
XVL  ing  the  congregations;  and  came  to  Derbe  and 
Lystra;  and,  behold,  a  certain  disciple  was  there,  whose 
name  was  Timothy,  the  son  of  a  believing  Jewess,  but  of  a 
Grecian  father:  who  had  an  honorable  character  given  by 
the  brethren  in  Lystra  and  Iconium.  Him  Paul  would  have 
to  go  forth  with  him:  and  took  and  circumcised  him,  on  ac- 
count of  the  Jews  who  were  in  those  places :  for  they  all 
knew  his  father,  that  he  was  a  Greek.  And  as  they  passed 
through  the  cities,  they  delivered  to  their  custody  the  de- 
crees, which  were  determined  by  the  Apostles  and  elders 
that  were  at  Jerusalem.  The  congregations,  therefore,  wei'e 
confirmed  in  the  faith,  and  increased  in  number  daily. 

6. — And  they  went  through  Phrygia,  and  the  region  of 
Galatia,  and  being  foi'bidden  by  the  Holy  Spirit  to  speak 
the  word  in  Asia;  when  they  were  come  to  Mysia,  they  iit- 
tempted  to  go  to  Bithynia;  but  the  Spirit  did  not  permit 
them.     And  passing  by  Mysia,  they  went  down  to  Troas. 


Ch.  XVI.  ACTS  OF  APOSTLES.  261 


SECTION  xn. 

THE  INTllODUOTION  OF  THE  GOSPEL  INTO   MACEDONIA  AND 

THESSALONICA. 

9. — A]N"D  a  vision  appeared  to  Paul  in  the  night:  There 
stood  a  certain  Macedonian,  entreating  him,  and  saying, 
Come  over  to  Macedonia,  and  help  us.  And  as  soon  as  he 
had  seen  this  vision,  we  immediately  endeavored  to  go  to 
Macedonia;  assuredly  inferring,  that  the  Lord  had  called  us 
to  declare  the  gospel  to  them.  Setting  sail,  therelbre,  from 
Troas,  we  ran  directly  to  Samothracia;  and  the  next  day  to 
Xeapolis;  and  came  thence  to  Philippi,  which  is  a  city  of 
the  first  part  of  Macedonia,  and  a  colony:  and  we  continued 
in  this  city  for  some  days. 

13. — And  on  the  Sabbath  day  we  went  out  of  the  city  to 
the  side  of  the  river,  according  to  custom,  where  was  an 
oratory;  and  sitting  down,  we  spoke  to  the  women  that  were 
assembled  there.  And  a  certain  woman  named  Lydia,  a 
seller  of  purple,  of  the  city  of  Thyatira,  a  worshiper  of  God, 
4eard  the  discourse :  whose  heart  the  Lord  opened  to  attend 
,0  the  things  which  were  spoken  by  Paul.  And  when  she 
was  immersed,  with  her  family,  she  entreated  us,  saying.  If 
you  have  judged  me  to  be  faithful  to  the  Lord,  enter  into 
my  house,  and  continue  there.  And  she  compelled  us.  Now 
it  came  to  pass,  that  as  we  were  going  to  the  oratory,  we 
were  met  by  a  certain  maid-servant  that  had  a  spirit  of  di- 
vination, who  bi'ought  her  owners  much  g'ain  by  prophesy- 
ing: the  same,  following  alter  Paul  and  us,  cried  out,  These 
men  are  the  servants  of  the  Most  High  God,  who  declare  to 
you  the  way  of  salvation.  And  this  she  did  for  several 
days.  But  Paul,  being  gi'ieved,  turned  and  said  to  the  spirit, 
I  charge  you,  in  the  name  of  Jesus  Christ,  to  go  out  of  her. 
And  it  went  out  that  very  hour.  But  when  her  owners  saw 
that  the  hope  of  their  gain  was  gone;  laying  hold  of  Paul 
and  Silas,  they  dragged  them  to  the  market  place,  to  the 
magistrates :  and  having  brought  them  to  the  generals  of  the 
army,  tliey  said.  These  men,  who  are  Jews,  mightily  disturb 
our  city;  and  teach  customs,  which  it  is  not  lawlul  for  us  to 
receive  and  practice,  being  Konians.  And  the  j)0i)ulace  rose 
up  togctiu'r  against  them;  and  the  generals  tearing  oft' their 
garments,  comiuanded  them  to  be  L)e<iten  with  rods.  And 
j>'hen  they  had  laid  many  stripes  upon  them,  tliey  cast  them 
into  prison,  charging  the  jailor  to  keep  them  safely.     AViio. 


262  ACTS  OF  APOSTLES.  Ch.  XVII. 

having  received  such  a  strict  charge,  threw  them  into  the 
inner  prison,  and  secured  their  feet  fast  in  the  stocks.  But 
at  midnight,  Paul  and  Sihis  having  prayed,  sung  a  hymn  to 
God:  and  the  prisoners  heard  them.  And,  on  a  sudden, 
there  was  a  gi-eat  earthquake,  so  that  tlie  foundations  of  the 
prison  were  shaken:  and  immediately  all  the  doors  were 
opened,  and  the  bonds  of  all  tJw  jn'isoners  were  loosed.  And 
the  jailor,  awaking  out  of  his  sleep,  and  seeing  the  doors  of 
the  prison  opened,  drew  his  sword,  and  was  going  to  kill 
himself,  supposing  that  the  prisoners  were  fled.  But  Paul 
cried  out,  with  a  loud  voice,  saying,  Do  yourself  no  harm, 
for  we  are  all  here.  And  he  called  lor  lights,  and  spi-ung 
in;  and,  being  in  a  tremor,  fell  down  before  Paul  and  Silas; 
and,  bringing  them  out,  he  said,  O  Sirs,  what  must  I  do  to 
be  saved?  And  they  said.  Believe  in  the  Lord  Jesus  Christ, 
and  you  shall  be  saved,  and  your  house. 

And  they  spoke  to  him  the  word  of  the  Lord,  and  to  all 
that  were  in  his  house.  And  taking  them,  that  very  hour 
of  the  night,  he  washed  their  stripes;  and  was  immediately 
immersed,  himself,  and  all  his.  And  having  brought  them 
into  hrs  house,  he  spread  the  table  before  them:  and  believ- 
ing in  God,  with  all  his  house,  he  was  transported  with  joy. 

35. — And  when  it  was  day,  the  magistrates  sent  the  ser- 
geants, saying.  Dismiss  those  men.  .Vnd  the  keeper  of  the 
prison  told  these  things  to  Paul,  The  generals  have  sent  that 
you  may  be  dismissed;  now,  therefore,  go  out,  and  pursue 
your  journey  in  peace.  But  Paul  said  to  them,  They  have 
beaten  us,  who  are  Romans,  publicly  and  uncondemned, 
andliave  cast  us  into  prison:  and  do  they  now  thrust  us  out 
privately?  By  no  means:  but  let  them  come  themselves,  and 
conduct  us  out.  And  the  sergeants  reported  these  words  tcj 
the  generals.  And  when  they  had  heard  that  they  were 
Romans,  they  were  afraid:  and  they  came  and  comforted 
them;  and  conducting  them  out,  requested  that  they  would 
depart  from  the  city.  And,  coming  out  of  the  prison,  they 
entered  into  the  house  of  Lydia:  and  when  they  had  seen 
the  brethren,  they  comforted  them,  and  departed. 

XYII. — And  taking  their  journey  through  Amphipolis 
and  Apollonia,  they  came  to  Thessalonica;  where  there  was 
a  synagogue  of  the  Jews.  And  according  to  Paul's  cnstoin, 
he  entered  in  among  them,  and  discoursed  to  them  for  three 
Sabbaths  Ji'om  the  scriptures;  opening  them,  and  evidenlly 
showing  that  the  Messiah  ought  to  sufler,  and  to  rise  lioiii 
the  dead;  and  that  this  is  the  Messiah,  even  Jesus,  whom  I 
declare  to  you.  And  some  of  them  believed,  and  Kdiierid 
to  Paul  and  Silas;  besides,  a  considerable  nmnberof  the  de- 


& 


Ch.  XVTI.  acts  of  apostles.  263 

vout  Greeks,  ami  not  a  few  of  ll)e  principal  women.  But 
the  unbelieving-  Jews,  filled  with  zeal,  gathered  together 
some  mean  and  profligate  I'ellows,  and  making-  a  mob,  thi-ew 
the  city  into  a  tumult;  and  assaulting  the  house  of  Jason, 
endeavored  to  bi'ing  them  out  to  (he  people.  But  not  finding 
them,  they  dragged  Jason,  and  some  of  the  brethren,  to  the 
magistrates  of  the  city,  crying-  out,  These  men.  that  have 
tui-ned  the  world  upside  down,  are  come  hither  also:  and 
Jason  has  privately  received  them.  And  all  these  men  act 
contrary  to  the  decrees  of  Cesar,  saying-  that  there  is  another 
king,  one  Jesus.  And  they  alai-med  the  multitude  and  the 
magistrates  of  the  city,  when  they  heard  these  things. 
And  having  taken  security  of  Jason,  and  the  rest,  they  dis- 
missed them.  But  the  bi'ethren  innnediately  sent  away  Paul 
and  Silas,  by  night,  to  Berea:  and  when  they  came  thither, 
they  went  into  the  synagogue  of  the  Jews.  Now  these  were 
of  a  more  noble  disposition  than  those  of  Thessalonica:  Jbi 
they  received  the  word  with  all  readiness  of  mind,  daily  ex- 
amining the  scriptures,  whether  those  things  were  so.  Many 
of  them,  thei-efore,  believed;  both  of  the  Grecian  women  of 
considerable  rank,  and  of  the  men  not  a  few.  But  as  soon 
as  some  of  the  Jews  of  Thessalonica  understood  that  the 
word  of  God  was  announced  by  Paul  at  Berea,  they  came 
thither,  also,  exciting  the  populace.  And  then,  immediately, 
the  brethi-en  sent  away  Paul,  as  if  he  were  to  go  by  sea. 
But  Silas  and  Timothy  continued  there.  And  they  that 
conducted  Paul,  brought  liim  as  far  as  Athens:  and  having 
received  an  order  for  Silas  and  Timothy,  that  they  should 
come  to  him  as  soon  as  possible,  they  set  out. 


SECTION  xin. 

THE    INTRODUCTION    OF    THE    GOSPEL    INTO    ATHENS,    OOK- 
INTH,  AND  EPHESUS. 

]G. — NOW,  while  Paul  was  waiting  for  them  at  Athens, 
his  spirit  within  him  was  strongly  moved  when  he  behehl 
the  city  enslaved  to  idolatry,  lie  therefore  I'easoned  with 
the  Jews  and  jjroselytes  in  the  synagogue;  and  in  the  forum, 
daily,  with  those  that  met  with  him.  Then  some  of  the  Epi- 
curean and  Stoic  phil(j?>()phers  opposed  him.  Othei's  saitl, 
AVhat  would  this  babbler  say?  And  others,  He  seems  to  be 
a  proclaimer  of  foreign  deities;  because  he  declared  to  tlicni 
the  good  lU'Ws  concerning  Jesus  and  tlie  i-esurrection.  Ami 
they  took  him  and  conducted  him  to  the  Aicopagus,  saying, 


264  ACTS  OF  APOSTLES.        Ch.  XYIIl. 

May  we  know  what  this  new  doctrine  is,  which  is  spoken 
by  you?  for  you  bring  some  strange  things  to  our  ears:  we 
would,  therefore,  know  what  these  things  mean.  For  all 
the  Athenians,  and  the  strangers  that  sojourned  among 
them,  spent  their  leisure  in  nothing  else  but  in  telling  or 
hearing  news. 

22. — Paul,  therefore,  standing  up  in  the  middle  of  the 
Areopagus,  said,  Athenians,  I  perceive  that  you  are  exceed- 
ingly addicted  to  the  worship  of  demons.  For,  as  I  passed 
along,  and  beheld  the  objects  of  your  worship,  I  found  an 
altar  with  this  inscription,  To  the  Unknown  Grod:  Him, 
therefore,  whom  you  ignorantly  worship,  I  announce  to  you. 
The  God  who  made  the  world,  and  all  things  that  are  in  it, 
being  the  Lord  of  heaven  and  earth,  dwells  not  in  temples 
made  with  hands:  neither  is  he  sei'ved  by  human  hands,  as 
if  he  stood  in  need  of  anything;  he  himself  giving  to  all, 
life,  and  breath,  and  all  things.  And  he  has  made  of  one 
blood  the  whole  race  of  men,  to  inhabit  all  the  face  of  the 
earth;  having  mai'ked  out  the  times  previously  ari'anged  in 
order,  and  the  boundaries  of  their  habitations:  that  they 
might  seek  after  the  Lord,  if  possibly  they  might  feel  after 
him,  and  find  him;  though  he  be  not  far  from  every  one  of 
us:  for  in  him  we  live,  and  are  moved,  and  do  exist;  as  some 
of  your  own  poets  have  said — "For  we  his  offspring  are." 
We,  therefore,  being  the  offspring  of  God,  ought  not  to  im- 
agine the  Deity  to  be  like  gold,  or  silver,  or  stone,  wrought 
by  the  art  and  contrivance  of  man.  For  though  God  over- 
looked the  times  of  ignorance,  he  now  makes  proclamation 
to  all  men,  everywhere,  to  reform;  because  he  has  appointed 
a  day,  in  which  he  will  judge  the  world  righteously,  by  that 
Man  whom  he  has  oi'dained:  of  which  he  has  given  assur- 
ance to  all  men,  by  raising  him  fi-om  the  dead.  And  when 
they  heard  of  the  resurrection  of  the  dead,  some  made  a  jest 
of  it,  and  others  said,  "VYe  will  hear  you  again  upon  this 
subject.  And  thus  Paul  went  out  of  the  midst  of  them. 
Nevertheless,  some  men  adhered  to  him,  and  believed: 
among  whom  was  Dionysius,  the  Areopagite;  also  a  woman, 
whose  name  was  Damaris;  and  others  with  them. 

XVIIL — After  these  things,  Paul  departed  fi'om  Athens 
and  came  to  Corinth;  and  finding  a  certain  Jew,  named 
Aquila,  a  native  of  Pontus,  lately  come  ii'om  Italy,  with 
Priscilla,  his  wife,  (because  Claudius  Cesar  had  commanded 
all  the  Jews  to  depart  fi-om  Rome,)  he  went  to  them.  And 
as  he  was  of  the  same  trade,  he  continued  with  them,  an  1 
wrought;  for  by  ti'ade  they  were  tent-makers.  But  he  r<-> 
soued  in  the  synagogue  every  Sabbath  day,  and  persuaded 


Cii.  XYIIL        ACTS  OF  APOSTLES.  265 

the  Jews  and  the  Greeks.  And  as  soon  as  Silas  and  Timo- 
thy came  fi'om  Macedonia,  Paul  was  impelled  by  the  Spirit^ 
and  testified  to  the  Jews  that  Jesus  was  the  Messiah.  But 
when  they  set  themselves  in  opposition,  and  reviled,  he 
shook  his  garment,  and  said  to  them.  Let  your  blood  be 
npon  your  own  head!  T  am  pui-e.  From  henceforth  I  will 
go  to  the  Gendles.  And  going-  out  thence,  he  went  into  the 
house  of  one  called  Justus,  a  worshiper  of  God,  whose 
Iiouse  was  adjoining  the  synagogue,  l^ow,  Ci'ispus,  the 
ruler  of  the  synagogue,  believed  in  the  Lord,  with  all  his 
house;  and  many  of  the  Corinthians,  hearing,  believed;  and 
were  immersed.  But  the  Lord  said  to  Paul,  in  a  vision  by 
night,  Fear  not,  but  speak,  and  do  not  keep  silence;  for  I 
am  with  you,  and  no  man  shall  fiill  on  you,  to  injure  you; 
for  I  have  much  people  in  this  city.  And  he  continued 
there  a  year  and  six  months,  teaching  the  word  of  God 
among-  them. 

12. — But  when  Gallio  was  proconsul  of  Achaia,  the  Jews 
made  an  assault  ui)on  Paul,  with  one  consent,  and  brought 
him  before  the  tri])unal,  saying,  This  fellow  persuades  men 
to  worship  God  contrary  to  the  law.  And  when  Paul  would 
have  opened  his  mouth,  Gallio  said  to  the  Jews,  If  it  were 
an  act  of  injustice,  or  mischievous  licentiousness,  O  Jews! 
it  were  reasonable  I  should  bear  with  you.  But  if  it  be  a 
qiK'stion  concerning  words,  and  names,  and  the  law  which 
is  among  you,  see  to  it  yourselves;  for  I  will  be  no  judge  of 
these  mattei-s.  And  he  drove  them  away  li-om  the  tribunal. 
And  all  the  Greeks  laid  hold  on  Sosthenes,  the  ruler  of  the 
synagogue,  and  beat  him  before  the  tribunal:  but  Gallio  did 
not  concern  himself  at  all  about  the  matter. 

18. — And  Paul  still  continued  there  for  a  considerable 
time,  and  then  taking-  leave  of  the  brethren,  sailed  thence 
for  Syria,  and  with  him  Priscilla  and  Aquila;  having  shaved 
his  head  at  Cenchrea,  for  he  had  a  vow.  And  he  arrived  at 
Ephesus,  and  there  he  lelt  them;  but  he  himself  entered  into 
the  synagogue,  and  I'casoned  with  the  Jews.  And  though 
they  entreated  him  to  have  staid  longer  with  them,  he  did 
not  consent:  but  took  his  leave  of  them,  saying,  It  is  neces- 
sary for  me,  by  all  means,  to  celebrate  the  approaching  least 
at  Jerusalem;  but  I  will  return  to  you  again,  God  willing. 
And  he  set  sail  from  Ephesus.  And  landing-  at  Cesarea,  he 
went  up;  and  having  saluted  the  congregation,  he  went 
down  to  Antioch.  And  having  spent  some  time  there,  he 
departed,  going  thi-ough  the  country  of  Galatia  and  Phry- 
gia,  in  a  regiilai-  maiuier  coulirming  all  the  disciples. 

24. — ^'ow,  a  certain  Jew,  whose  name  was  ApoUos,  a 


266  ACTS  OF  APOSTLES.  Cii.  XIX 

native  of  Alexandria,  an  eloquent  man,  and  powerful  in  the 
scriptures,  came  to  E])hesus.  This  person  was  instructed  in 
the  way  of  the  Lord,  and  being-  I'ervent  in  spirit,  he  spoke 
and  taught  the  things  ot  the  Loi'd  with  great  accuracy,  l)cing' 
only  acquainted  with  the  immersion  of  John.  And  he  be- 
gan to  speak  boldly  in  the  synag'ogue.  And  Aquila  and 
Priscilla  hearing  him,  took  him  aside,  and  explained  to  him 
the  way  of  God  in  a  more  perfect  manner.  And  when  he 
intended  to  go  over  to  Achaia,  the  brethren  wi'ote  to  the 
disciples,  exhorting  them  to  receive  him.  And  l)eing  ar- 
rived there,  by  his  gift  he  greatly  helped  those  who  had  be- 
lieved. For  he  strenuously  debated  with  the  Jews  in  pub- 
lic, showing  by  the  scriptures,  that  Jesus  is  the  Messiah. 

XIX. — Xow  it  came  to  pass,  that  while  Apollos  was  at 
Corintli,  Paul,  having  passed  thi'ough  the  ui)per  parts,  came 
to  Ej)hesus:  and  finding  there  some  disciples,  he  said  to 
them.  Have  yon,  on  your  believing,  received  the  Iloly  Spir- 
it? And  they  replied  to  him,  Xo;  we  have  not  so  much  as 
heard  whether  the  Holy  Spirit  is  received.  And  he  said  to 
them,  Into  what,  then,  were  you  immersed?  And  they  said, 
Into  Joim's  immersion.  And  Paul  said,  John,  indeed,  ad- 
ministered the  immersion  of  reformation,  telling  the  people 
that  they  should  believe  in  Him  that  was  to  come  after  him: 
that  is,  in  Jesus.  And  hearing  this,  they  were  immersed  into 
the  name  of  the  Lord  Jesus.  And  Paul,  laying  his  hands 
on  them,  the  Holy  Spirit  came  upon  them;  and  they  spoke 
with  tongues,  and  prophesied.  And  they  were,  in  all,  about 
twelve  men.  And  he  went  into  the  synagogue,  and  dis- 
coursed with  boldness,  disputing  for  the  space  of  thi*ee 
months,  and  evincing  the  things  which  related  to  the  king- 
dom of  God.  But  as  some  were  hardened,  and  would  not 
believe,  speaking  repi'oachfuUy  of  this  way  before  the  mul- 
titude, he  departed  from  them,  and  separated  the  disciples, 
disputing  daily  in  the  school  of  one  Tyrannus.  And  this 
was  done  for  the  space  of  two  years,  so  that  all  the  inhab- 
itants of  Asia,  both  Jews  and  Greeks,  heard  the  word  of 
the  Lord.  And  God  wrought  extraordinary  miracles  by 
the  hands  of  Paul:  so  that  handkerchiefs,  or  aprons,  weiv 
carried  from  his  body  to  those  that  wei'e  sick,  and  the  dis- 
eases I'emoved  from  them,  and  the  evil  spirits  came  out. 
And  some  of  the  strolling  Jews,  who  were  exorcists,  undei'- 
took  to  name  the  name  of  the  Lord  Jesus,  over  those  who 
had  evil  spirits,  saying,  We  adjure  you  by  Jesus,  whom 
Paul  2)reaches.  And  there  wei'c  seven  sons  of  one  Sceva, 
a  Jewish  chief  priest,  who  did  this.  liut  the  evil  spirit  aii- 
swering,  said,  Jesus  I  know,  and  Paul  I  know  J  but  wbo  are 


CiT.  XIX.  ACTS  OF  APOSTLES.  267 

you?  And  the  man  in  whom  the  evil  spirit  was,  sprung 
upon  them,  and  getting-  master  of  them,  prevailed  against 
I  hem,  so  that  they  fled  out  of  the  house,  naked  and  wound- 
ed. And  this  was  known  to  all  the  Jews,  and  Greeks  also 
dwelling  at  Ephesus;  and  fear  fell  njton  them  all,  and  the 
name  of  the  Lord  Jesus  was  magnified.  And  many  of 
them,  who  believed,  came  and  confessed,  and  made  a  decla- 
ration of  their  deeds.  And  a  considerable  number  of 
those  who  had  curious  arts,  bi'inging  their  books  togethei-, 
burnt  them  befoi'e  all :  and  they  computed  the  value  of  them, 
and  found  it  fifty  thousand  pieces  of  silver:  so  powerfully 
did  the  word  of  the  Lord  grow,  and  prevail. 

2L — Kow  when  these  things  were  fulfilled,  Paul  pro- 
posed in  spirit,  that,  passing  through  Macedonia  and  Achaia, 
he  would  go  to  Jei'usalem,  saying,  After  I  have  been  there, 
it  is  necessary  lor  me  also  to  see  Rome.  And  sending  two 
of  those  that  ministered  to  him,  Timothy  and  Erastus,  into 
Macedonia,  he  himself  staid  some  time  in  Asia.  And  thei-e 
happened,  about  that  time,  no  small  tumult  concerning  that 
way.  For  a  man  whose  name  was  Demetrius,  a  silversmith, 
by  making  silver  shrines  of  Diana,  procured  no  small  gain 
to  the  artificers:  whom  he  gathered  together,  with  the  work- 
men employed  about  the  business,  and  said.  Men,  you  know 
that  our  maintenance  arises  from  this  manufacture;  and  you 
see  and  hear  that  this  Paul  has  persuaded  great  numbers  of 
people,  not  only  of  Ephesus,  but  almost  of  all  Asia,  and  has 
turned  them  aside,  saying  that  they  are  not  deities  which 
are  made  with  hands;  so  that  there  is  danger,  not  only  that 
this  occupation  of  oiu's  should  be  depreciated,  but  also  that 
the  temple  of  the  great  goddess  Diana  should  be  despised, 
and  her  grandeur  destroyed;  whom  all  Asia  and  the  world 
worshi}).  And  hearing  this,  they  were  filled  with  rage;  and 
cried  out,  saying.  Great  is  Diana  of  the  Ephesians!  And 
the  whole  city  was  filled  with  confusion;  and  they  rushed 
with  one  accord  into  the  theater,  dragging  thither  Gains  and 
Aristarchus,  ISIacedonians,  Paul's  fellow-travelers.  And 
when  I'aul  would  ha\e  gone  in  to  the  people,  the  disciples 
would  not  permit  him.  And  some,  too,  the  principal  ofli- 
cers  of  Asia,  as  they  had  a  li-iendship  lor  him,  sent  to  him, 
and  desired  that  he  would  not  venture  himself  into  the  the- 
ater. Some,  tlierefoiv,  were  crying  one  thing,  and  some  an- 
other; for  the  congi'egation  was  confused,  and  the  greater 
part  did  not  know  for  what  tliey  were  come  together.  And 
they  thrust  lorward  Alcxandei-,  from  amongst  the  multitude, 
the  flews  niging  him  on.  And  Alexander,  beckoning  with 
ois  hand,  would  have  made  a  defense  to  the  people.     But 


2B8  ACTS  OF  APOSTLES.  Ch.  XX 

when  they  knew  that  he  was  a  Jew,  one  voice  arose  from 
them  all,  crying-  ont,  for  abont  the  space  of  two  hours,  Great 
is  Diana  of  the  Ephesians!  But  the  chancellor,  having  pac- 
ified the  people,  said,  Ephesians,  what  man  is  there  that  does 
not  know  that  the  city  of  the  Ephesians  is  devoted  to  the 
great  Diana,  and  to  the  image  that  fell  down  from  Jupiter? 
Since,  then,  these  things  are  incontestible,  it  is  necessary  for 
you  to  be  quiet,  and  to  do  nothing  in  &  precipitate  manner; 
for  you  have  brought  these  men,  who  are  neither  robbers  of 
temples  nor  blasphemers  of  your  goddess.  If,  therefore, 
Demetrius,  and  the  artificers  that  are  with  him,  have  a  charge 
against  any  one,  courts  are  held;  and  there  are  the  procon- 
suls; let  them  implead  one  another.  But  if  you  are  inquir- 
ing anything  concerning  other  matters,  it  shall  be  deter- 
mined in  a  legal  congregation.  And,  indeed,  we  are  in  dan- 
ger of  being  called  in  question  for  the  insurrection  which 
has  happened  this  day,  as  there  is  no  cause  by  which  we  can 
account  for  this  concourse.  And  when  he  had  said  these 
things,  he  dismissed  the  congregation. 

XX. — ^ow,  after  the  tumult  was  ceased,  Paul,  calling 
the  disciples  to  him :  and  embracing  them,  departed  to  go 
into  Macedonia.  And  going  through  those  parts,  and  hav- 
ing exhorted  them  with  much  discourse,  he  came  into 
Greece.  And  when  he  had  continued  there  three  months, 
as  an  ambush  was  laid  foi-  him  by  the  Jews,  when  he  was 
about  to  embark  for  Syria,  he  thought  it  advisable  to  return 
by  Macedonia.  And  Sopater,  the  Berean,  accompanied  him 
as  far  as  Asia;  and  of  the  Thessalonians,  Aristarchus  and 
Secundus;  and  Gains,  of  Derbe,  and  Timothy:  and  of  the 
Asiatics,  Tychicus  and  Trophimus.  These,  going  before, 
staid  for  us  at  Troas.  And  we  set  sail  from  Philij^pi,  after 
the  days  of  unleavened  bread,  and  came  to  them  at  Ti'oas  in 
five  days,  where  we  continued  seven  days.  And  on  the  first 
day  of  the  week,  when  the  disciples  met  together  to  break 
bread,  Paul,  being  about  to  depai't  on  the  moi-row,  discoursed 
to  them,  and  continued  his  speech  till  midnight.  And  there 
w'ere  many  lamps  in  the  upper  room,  in  which  Ave  were  as- 
sembled; and  a  certain  young  man,  whose  name  was  Euty- 
chus,  sitting  in  a  window,  fell  into  a  profound  sleep:  and  as 
Paul  continued  his  discourse  a  long  time,  he  was  so  over- 
powered with  sleep  that  he  fell  down  from  the  thii'd  story, 
and  was  taken  up  dead.  And  Paul  went  down,  and  fell 
upon  him,  and  taking  him  in  his  arms,  said,  Do  not  make 
any  disturl)aneo,  for  his  life  is  in  him.  And  going*  up  again, 
and  having  broken  bread,  and  eaten,  he  conversed  a  consid- 
erable time,  even  till  break  of  day,  and  so  departed.     And 


tu.  XX.  ACTS  OF  APOSTLES.  269 

they  brought  the  youth  alive,  and  were  not  a  little  comforted. 
But  we  went  before  into  the  ship,  and  sailed  to  Assos,  where 
we  were  to  take  iij)  Paul,  for  so  he  had  appointed,  choosing 
himself  to  go  on  foot.  And  as  soon  as  he  joined  us  at  As- 
sos, we  took  him  in,  and  came  to  Mitylene.  And  sailing 
thence,  we  came  the  next  day  over  against  Chios;  and  the 
day  following,  we  touched  at  Samos,  and  having  staid  at 
Trogyllium,  we  came  the  day  aftei"  to  Miletus.  For  Paul 
had  determined  to  sail  by  Ephesus,  that  he  might  not  spend 
any  time  in  Asia;  for  he  earnestly  endeavored,  if  it  wei'c 
possible  for  him,  to  be  at  Jerusalem  on  the  day  of  Pentecost. 
17. — But,  sending  to  Ephesus,  from  Miletus,  he  called 
thither  the  elders  of  the  congi-cgation.  And  when  they 
were  come  to  him,  he  said  to  them.  You  know  how  I  have 
been  conversant  among  you  all  the  time,  from  the  first  day 
in  which  I  entered  into  Asia,  sei'ving  the  Lord  with  all  hu- 
mility, and  with  tears,  and  trials  which  befell  me  by  the  am- 
bushes of  the  Jews:  and  how  I  have  suppressed  nothing 
that  was  advantageous,  not  neglecting  to  announce  to  you, 
and  to  teach  you  publicly  and  privately;  testifying  both  to 
the  Jews  and  Greeks,  reformation  with  respect  to  God,  and 
faitli  with  respect  to  our  Lord  Jesus  Christ.  And  now,  be- 
hold, I  am  going  to  Jerusalem,  bound  by  the  Spirit,  not 
knowing  the  things  that  shall  befall  me  there :  except  that 
the  Holy  Spirit  testifies  in  eveiy  city,  saying,  that  bonds 
and  afflictions  await  me.  But  I  make  no  account  of  any  of 
these  things,  nor  do  I  regard  even  life  itself;  so  that  I  may 
but  joyfully  finish  my  course,  and  the  ministry  which  I  have 
received  of  the  Lord  Jesus,  even  to  testily  the  good  news  of 
the  liivor  of  God.  And  now,  behold,  I  know  that  you  all, 
with  whom  I  have  conversed,  proclaiming  the  kingdom  of 
God,  shall  not  see  my  face  any  more.  Wherefore,  I  testily 
lo  you  this  day,  that  I  am  clear  from  the  blood  of  all  men. 
For  I  have  not  declined  to  declare  to  you  all  the  counsel  of 
God.  Tlu'refore,  take  heed  to  yourselves,  and  to  the  whole 
flock  over  which  the  Holy  Spirit  has  constituted  you  over- 
seers; to  feed  the  congregation  of  the  Lord,  which  he  has 
retleemed  with  his  own  blood.  For  I  know  this,  that  after 
my  departure,  grievous  wolves  will  enter  in  among  you, 
having  no  mei'cy  on  the  fiock.  Yes,  from  among  your  own 
selves  men  shall  arise,  spraking  ])ei"verse  things,  to  draw 
away  disci[iies  after  them.  Watch,  therefore,  remembering 
that  for  the  space  of  three  years,  I  ceased  not  to  warn  every 
one,  night  and  day,  with  tears.  And  now,  brethivn,  T  re- 
comme-ncl  you  to  Ciod,  and  to  tiie  word  of  his  fa\oi',  who  is 
able  to  edify  you,  and  to  give  you  an  inheritance  among  all 


270  ACTS  OF  APOSTLES.  Ch.  XXI. 

that  are  sanctified.  I  have  coveted  no  man's  silvei',  oi-  gold. 
or  apparel.  Yes,  you  yourselves  know,  that  these  hands 
have  ministei'ed  to  my  necessities,  and  to  those  that  wei'e 
with  me.  I  have  showed  you  all  things;  how,  that  thus  hi- 
boring,  you  ought  to  assist  the  infirm,  and  to  remember  the 
words  of  the  Lord  Jesus,  that  he  himself  said,  It  is  much 
happier  to  give  than  to  receive.  And  having  said  these 
things,  he  kneeled  down  and  pi-ayeel  with  them  all.  An>! 
there  was  great  lamentation  among  them  all:  and  falling 
upon  Paul's  neck,  they  kissed  him;  especially  grieving  for 
that  word  which  he  spoke,  that  they  should  see  his  face  no 
more.     And  they  conducted  him  to  the  ship. 


SECTION   XIV. 

PAUL  RETUKlSrS  TO  JERUSALEM — HIS  CONDUCT  AND  TREAT- 
MENT THERE. 

XXI. — IS^OW,  as  soon  as  we  had  withdrawn  from  them, 
and  had^  set  sail,  we  came  with  a  direct  course  to  Coos,  and 
the  next  day  to  Rhodes,  and  from  thence  to  Patara.  And 
finding  a  ship  passing  over  to  Phenicia,  we  went  aboard,  and 
set  sail.  And  cc»ming  within  sight  of  ( -yprus,  and  leaving 
it  on  the  left  hand,  we  sailed  to  Syria,  and  landed  at  Tyre; 
for  there  the  ship  was  to  iniload  its  ti-eight.  And  we  con- 
tinued there  seven  days,  finding  disciples,  who  told  Paul,  by 
the  Spirit,  not  to  go  up  to  Jei'usalem.  But  when  we  liad 
finished  these  seven  days,  we  depai'ted,  and  went  our  way, 
cind  they  all  attended  us  out  of  the  city,  with  their  wives 
and  children;  and,  kneeling  down  on  the  seashore,  we  pray- 
ed. And  having  embraced  each  other,  we  went  on  board 
the  ship;  and  they  returned  back  to  their  own  houses  And, 
finishing  our  course,  we  came  from  Tyre  to  Ptolemais,  and 
embracing  the  brethren,  we  continued  with  them  one  day. 
And  on  the  next  day  we  ileparted,  and  came  to  Cesarea;  and 
entering  into  the  house  of  Philip  the  evangelist,  who  was 
one  of  the  seven,  we  lodged  with  him.  IS^ow  he  had  I'our  vir- 
gin daughters,  who  were  prophetesses.  And  as  we  contin- 
ued there  many  days,  a  certain  prophet,  whose  name  was 
Agabus,  came  down  from  Judea :  and  coming  to  us,  he  took 
up  Paul's  girdle,  and  binding  his  own  hands  and  feet,  he 
said,  Thus  says  the  Holy  Spirit,  So  shall  the  Jews  at  Jeru- 
salem bind  the  man  whose  girdle  this  is,  and  deliver  him  into 
the  hands  of  the  Gentiles.  And  when  we  heard  these  things, 
both  we,  and  the  inhabitants  of  that   place,  entreated  him, 


Cii.  \:Sl.  ACTS  OF  APOSTLES.  271 

that  he  would  not  go  up  to  Jerusalem.  But  Paul  answered, 
What  do  you  mean,  thus  weeping-,  and  breaking  my  heart? 
for  I  am  ready,  not  only  to  be  bound;  but  also  to  die  at  Je- 
rusalem, for  the  name  ol"  the  Lord  Jesus.  And  when  he 
would  not  be  persuaded,  we  ceased;  saying,  Tlie  will  ofthe 
Lord  be  done. 

15. — And  alter  these  days,  making  up  our  baggage,  we 
went  up  to  Jerusalem.  And  some  of  the  disciples  also  li-om 
Cesarea,  went  along  witli  us,  and  brought  us  to  one  Mnason, 
a  Cyprian,  an  old  disciple,  with  whom  we  should  lodge. 

17. — And  when  we  were  arrived  at  Jerusalem,  the  breth- 
ren received  us  with  pleasure.  And  the  next  day  Paul  en- 
tered in  with  us  to  James;  and  all  the  elders  were  present. 
And  having  embraced  them,  he  gave  them  a  particular  ac- 
count of  those  things  which  God  had  done  among  the  Gen- 
tiles by  his  ministry.  And  when  they  heard  it,  they  glori- 
fied God,  and  said  to  him,  Brothei',  you  see  how  many 
myriads  of  believing  Jews  there  are:  and  they  are  all  zeal- 
ous for  the  law.  Xow,  they  have  been  informed  of  you, 
that  you  teach  all  the  Jews,  which  are  among  the  Gentiles, 
to  apostatize  from  Moses,  saying,  that  they  ought  not  to  cir- 
cumcise their  children,  nor  to  walk  according  to  the  cus- 
toms. Wliat  is  it  then?  The  multitude  must,  by  all  means, 
come  together;  Ibr  they  will  hear  that  you  are  come.  There- 
fore, do  this  that  we  say  to  you:  there  are  with  us  tour  men 
who  have  a  vow  upon  them;  take  them,  and  purify  yourself 
with  them,  and  be  at  charges  for  them,  that  they  may  shave 
their  heads:  and  all  will  know  that  there  is  nothing  in  those 
things  which  they  have  heard  of  you;  but  that  you  your- 
self walk  regularly,  keeping  the  law.  As  for  the  believing 
Gentiles,  we  have  written,  determining  that  they  should  ob- 
serve none  of  these  things;  e.\ce[)t  it  be  to  keep  themselves 
from  what  is  oifered  to  idols,  and  lioni  blood,  and  l\-om  that 
which  is  strangletl,  and  from  fornication.  Then  Paul  took 
the  men,  and  the  r.ext  day,  l)eing  puiified  with  them,  enlereil 
into  the  temple,  declaring  the  accomplishment  of  tlie  days 
of  purification,  till  an  olfering  should  be  offered  for  every 
one  of  them.  Uut  as  the  seven  days  were  about  to  be  ac- 
complished, the  Jews  that  wei'c  from  Asia,  seeing  him  in 
the  teui[)le,  threw  all  the  populace  into  confusion,  and  laid 
hantls  upon  him,  ci'ying  out,  Israelites,  heii)!  This  is  the 
man  that  everywhere  teaches  all  men  contrary  to  the  [leople, 
and  to  the  law,  and  to  this  place;  and  has  even  brought 
Greeks  into  the  temple,  and  [)olluled  this  lioly  place.  (For 
thej'  had  before  seen  Trophinuis,  the  l^jiliesian,  in  the  city 
with  him,  wiioni  they  imagim'd  that  Paul  had   brought  into 


272  ACTS  OF  APOSTI.es.  Ch.  XXII. 

the  temple.)  And  the  whole  city  was  moved,  and  there  was 
a  concourse  of  the  joeople;  and  laying  hold  of  Paul,  they 
dragged  him  out  of  the  temple :  and  immediately  the  gates 
were  shut.  And  when  they  went  about  to  kill  him,  word 
was  brought  to  the  commander  of  the  cohort,  that  all  Jeru- 
salem was  in  confusion :  who  immediately  took  soldiers,  and 
centurions,  and  ran  in  among  them.  And  when  they  saw 
the  commander  and  the  soldiers,  they  ceased  from  beating 
Paul.  Then  the  commander  drew  hear,  and  took  him;  and 
ordered  him  to  be  bound  with  two  chains,  and  inquired  who 
he  was,  and  what  he  had  done.  And  some  among  the  mul- 
titude cried  out  one  thing,  and  some  another:  and  as  he 
could  not  know  the  certainty,  by  reason  of  the  tumult,  he 
commanded  him  to  be  carried  into  the  castle.  But  when 
he  was  upon  the  stairs,  it  came  to  pass  that  he  was  borne  by 
the  soldiers,  because  of  the  violence  of  the  crowd.  For  the 
multitude  of  the  people  followed,  crying  out.  Away  with 
him ! 

37. — But  as  Paul  was  going  to  be  brought  into  the  cas- 
tle, he  said  to  the  commander,  May  I  be  allowed  to  speak  to 
you?  And  he  said.  Can  you  speak  Greek?  Are  you  not 
that  Egyptian,  who  did,  before  these  days,  stir  up  a  sedi  • 
tion,  and  led  out  into  the  wilderness  four  thousand  murder- 
ers? But  Paul  said,  I  am  indeed  a  Jew,  of  Tarsus,  in  Cili- 
cia,  a  citizen  of  no  inconsidei-able  city;  and  I  entreat  you, 
permit  me  to  speak  to  the  people. 

4:0. — And  on  his  giving  him  permission,  Paul  standing 
on  the  stairs,  beckoned  with  his  hand  to  the  people;  and 
when  there  was  a  great  silence,  he  addressed  them  in  the 
Hebrew  dialect,  saying: 

XXII. — Brethren  and  fathers,  hear  my  apology,  which 
I  make  now  to  you.  And  when  they  heard,  that  he  ad- 
dressed them  in  the  Hebrew  dialect,  they  rather  kejjt  silence; 
and  he  said,  I  am,  indeed,  a  Jew,  born  at  Tarsus,  in  Cilicia, 
but  educated  in  this  city,  at  the  feet  of  Gamaliel,  accurately 
instructed  in  the  law  of  our  lathers;  being  zealous  lor  God, 
as  you  all  are  at  this  day:  who  persecuted  this  way  to  the 
death;  binding  both  men  and  women,  and  delivei-ing  them 
into  pi'isons:  as  also  the  high  priest  is  my  witness,  and  all 
the  national  senate:  from  whom  also  having  received  letters 
to  the  brethren,  I  went  to  Damascus;  to  bring  those  that 
were  there  bound,  to  Jerusalem,  that  they  might  be  pun- 
ished. And  it  came  to  pass,  that  as  I  was  on  my  journey, 
and  was  come  nigh  to  Damascus,  about  noon,  on  a  sudden 
a  great  light  from  heaven  shone  about  me;  and  I  fell  to  the 
g'-onnd,  and  heard  a  voice  saying  to  me,  Saul,  Saul,  why  do 


Cn.  XXII.  ACTS  OF  APOSTLES.  273 

you  persecute  me?  But  I  answered,  Who  art  thou,  Lord? 
And  he  said  to  me,  T  am  Jesus  the  N^azarene,  whom  you  i)er- 
secute.  And  they  that  were  with  me  saw  the  light,  indeed, 
and  were  terrified;  but  they  did  not  distinctly  hear  the 
voice  of  him  that  spoke  to  me.  And  I  said.  Lord,  what 
shall  I  do?  And  the  Lord  said  to  me,  Arise,  and  go  to 
Damascus,  and  there  it  shall  be  told  you  of  all  things,  which, 
are  appointed  for  you  to  do.  And  as  I  could  not  see,  by 
reason  of  the  glory  of  that  light;  being  led  by  those  that 
were  with  me,  I  came  to  Damascus.  And  one  Ananias,  a 
pious  man  according  to  the  law,  who  had  an  honorable  char- 
acter amongst  all  the  Jews  at  Damascus,  coming  to  me,  and 
standing  by  me,  said  to  me,  Brother  Saul,  look  up.  And, 
in  that  very  hour,  I  looked  up  on  him.  And  he  said,  The 
God  of  our  fathers,  has  chosen  you  to  know  his  will,  and  to 
see  that  righteous  person,  and  to  hear  a  voice  from  his 
mouth:  because  you  shall  be  his  witness,  to  all  men,  of  those 
things,  which  you  have  seen  and  heard.  And  now,  why  do 
you  delay?  Arise,  and  be  immersed,  and  wash  away  your 
sins,  invoking  his  name.  And  it  came  to  pass,  that  when  I 
was  returned  to  Jerusalem,  and  was  praying  in  the  temi)!e, 
I  was  in  a  trance:  and  I  saw  him,  saying  to  me.  Make  haste, 
and  depart  quickly  from  Jerusalem;  for  they  will  not  re- 
ceive youi-  testimony  concerning  me.  And  I  said,  Loi-d, 
thgy  know  I  was  imprisoning,  and  scourging  in  the  syna- 
gogues, them  that  believed  in  thee;  and  when  the  blood  of 
Stephen  thy  martyr  was  shed,  I  also  was  standing  by,  and 
consenting,  and  kept  the  garments  of  those  who  slew  him. 
And  he  said  to  me,  Go  your  way,  ibr  I  will  send  you  afar 

off  to  the  Gentiles 

22. — And  they  heard  him  to  this  word,  and  they  lilted 
np  their  voices,  saying.  Away  with  this  fellow  from  the 
eai-th,  lor  it  is  not  fit  that  he  should  live.  And  as  they  were 
ci-ying  out,  and  were  rending  their  garments,  and  casting 
dust  into  the  air,  the  commander  ordered  that  he  should  be 
brought  into  the  castle,  saying,  (hat  he  should  be  put  to  the 
(juestion  by  sc(jurging,  that  lie  might  know  lor  what  cause, 
they  raised  such  an  outcry  against  him.  And  as  they  were 
binding  him  with  thongs,  Paul  said  to  the  centurion,  who 
stood  Ijy,  Is  it  lawful  for  you  to  scourge  a  man,  who  is  a  lio- 
man,  and  uncondemned?  And  the  centurion  hearing  this, 
went  and  addressed  the  connnaiider,  saying,  What  are  you 
about  to  do?  for  this  man  is  a  lionuin.  And  the  commander 
came,  antl  said  to  him.  Tell  me,  are  you  a  Roman?  And  he 
said.  Yes.  And  the  commander  answered,  I  obtained  this 
iicedom  with  a  considerable  sum  of  money.  And  I'aul  re- 
18 


274  ACTS  OF  APOSTLES.        Ch.  XXIIL 

plied,  But  I  was  free  born.  They,  therefore,  who  were 
about  to  have  put  him  to  tlie  question,  immediately  departed 
from  him:  and  the  commander  was  afraid,  when  he  knew 
that  he  was  a  Koman,  and  because  he  had  bound  him. 

30. — And,  on  the  next  day,  desiring  to  know  cei-tainly 
of  what  he  was  accused  by  the  Jews,  he  loosed  him;  and 
commanded  the  chief  priests,  and  all  the  Sanhedrim,  to 
come  together;  and  bringing  Paul  down,  he  set  him  beibre 
them. 

XXIII. — And  Paul,  looking  attentively  on  the  Sanhe- 
drim, said.  Brethren,  I  have,  even  to  this  day,  lived  in  all 

good  conscience  toward  God And  Ananias,  the  high 

priest,  commanded  those  that  stood  by  him,  to  strike  him  on 
the  mouth.  Then  Paul  said  to  him,  God  is  about  to  strike 
you,  you  whited  wall!  For  do  you  sit  to  judge  me  accord- 
ing to  the  law,  and  yet,  in  violation  of  the  law,  command 
me  to  be  struck?  But  they,  that  stood  by,  said.  Do  you  re- 
vile the  high  priest  of  God?  And  Paul  said,  Brethren,  I 
was  not  aware  that  it  was  the  high  priest;  for  it  is  written, 
"  You  shall  not  speak  evil  of  the  ruler  of  your  people." 
Then  Paul,  perceiving  that  the  one  part  was  Sadducces,  and 
the  other  Pharisees,  cried  out,  in  the  Sanhedrim,  Brethi'en,  I 
am  a  Pharisee,  the  son  of  a  Pharisee;  for  the  hope  and  res- 
urrection of  the  dead,  I  am  brought  into  judgment.  And 
on  his  speaking  this,  there  was  a  contention  between  the 
Pharisees  and  the  Sadducees;  and  the  multitude  was  divided. 
For  the  Sadducees  say  there  is  no  resurrection,  neither  an- 
gel, nor  spirit;  but  the  Pharisees  confess  both.  And  there 
was  a  great  clamor;  and  the  scribes  who  were  on  the  side 
of  the  Pharisees,  arose  and  contended,  saying,  We  find  no 
evil  in  this  man;  but  if  a  spirit,  or  an  angel  has  spoken  to 
him,  let  us  not  fight  against  God.  And  as  a  great  disturb- 
ance arose,  the  commander,  fearing  lest  Paul  should  be  torn 
in  pieces  by  them,  ordered  the  soldiers  to  go  down,  and  take 
him  by  force  from  the  midst  of  them,  and  to  bring  him  into 
the  castle. 

11. — And  in  the  following  night,  the  Lord,  standing  by 
him,  said.  Be  of  good  courage,  Paul;  for  as  you  have  testi- 
fied the  things  concerning  me  in  Jerusalem,  so  you  must 
also  bear  testimony  in  liome.  And  when  it  was  day,  souie 
of  the  Jews,  entering  into  a  conspiracy,  bound  themselves 
with  a  curse;  saying,  that  they  would  neither  eat  nor  drink 
till  they  had  killed  Paul.  And  they  were  more  than  Ibrty, 
who  had  made  this  agreement.  And  they  came  to  the  chief 
priests  and  elders,  and  said.  We  have  bound  ourselves,  by  a 
solemn  anathema,  not  to  taste  anything  till  we  have  slain 


Ch.  XXIII.        ACTS  OF  AI»OSTLES.  275 

Paul:  now,  therefore,  do  you,  with  the  Sanhedrim,  signify 
to  the  commander,  that  he  bring-  him  down  to  you,  as  if  you 
would  more  accurately  discuss  what  relates  to  him;  and  we 
are  ready  to  kill  him,  before  he  can  come  near  you.  But 
Paul's  sister's  son,  hearing-  of  the  ambush,  came,  and  enter- 
ing into  the  castle,  told  Paul.  And  Paul,  calling  one  of  the 
centurions  to  him,  said,  Conduct  this  young  man  to  the  com- 
mander, for  he  has  something  to  tell  him.  He,  therefore, 
took  and  led  him  to  the  commander,  and  said,  Paul,  the  pris- 
oner, calling  me  to  him,  desired  that  I  would  bring  to  you 
this  young  man,  who  has  something  to  tell  you.  And  the 
commander,  taking  him  by  the  hand,  and  leading  him  into  a 
retired  place,  inquired  of  him.  What  is  that  you  have  to  tell 
me?  And  he  said.  The  Jews  have  agreed  together  to  ask 
you,  that  you  bi-ing  down  Paul  to-morrow  to  the  Sanhedrim, 
as  if  they  would  inquire  something  more  accurately  con- 
cerning him.  But  do  not  be  prevailed  on  by  them;  lor 
there  are  more  than  forty  of  them,  that  lie  in  ambush  Ibi- 
him,  who  have  bound  themselves  by  a  curse,  neither  to  eat 
nor  drink,  till  they  have  killed  him;  and  they  arc  now  ready, 
expecting  this  promise  from  you.  The  commander,  there- 
fore, dismissed  the  young  man,  with  a  chai-ge,  Be  sure  you 
tell  no  man,  that  you  have  discovered  these  things  to  me. 
And  he  called  to  him  two  of  the  centurions,  and  said.  Pre- 
pare two  hundred  soldiers,  to  go  to  Cesarea;  and  seventy 
horsemen,  and  two  hundred  spearmen;  by  the  third  hour  of 
the  night;  and  provide  beasts  to  set  Paul  upon,  and  con- 
duct him  in  safety  to  Felix,  the  governor.  And  he  wrote 
an  epistle,  the  contents  of  which  arc  in  this  copy: 

2(). — Claudius  Lysias,  to  his  excellency,  Felix  the  gov- 
ernor, sends  greeting: 

27. — This  man  was  seized  by  the  Jews,  and  had  like  to 
have  been  shun  by  them;  when  I  came  with  a  party  of  sol- 
diers, and  rescued  him:  and  I  have  since  learned,  that  he  is 
a  Roman.  And,  desiring  to  know  the  crime  of  which  they 
accused  him,  I  brought  him  before  the  Sanhedrim,  whom  I 
found  to  be  accused  concerning  questions  of  their  law,  but 
to  have  nothing  charged  upon  him  worthy  of  death,  or  of 
bonds.  But  when  it  was  signified  to  me,  tiiat  an  ambush 
would  be  hiid  for  the  man,  by  the  Jews,  I  innnediately  sent 
liim  to  you,  connnanding  his  accusers  also  to  declare  before 
you,  wliat  tiiey  have  against  him.     Farewell. 

31. — The  sohlicrs,  therefore,  as  it  was  conunanded  them, 
taking  up  Paul,  brought  him  by  night  to  Antipatris.  And 
the  next  day  I  hey  relui-ned  to  tlie  castle,  leaving  the  horse- 
men to  go  with  him:  who,  entering  into  Cesarea,  and  deliv- 


276  ACTS  OF  APOSTLES.        Ch.  XXIY. 

ering-  the  epistle  to  the  governor,  presented  Paul  also  before 
liim.  And  when  he  had  read  the  letter,  he  asked  of  what 
l)rovince  he  was:  and  being  informed  that  he  was  of  Ci- 
licia,  I  will  hear  yon,  said  he,  when  your  accusers  are  also 
come.  And  he  commanded  him  to  be  kept  in  Herod's  pre- 
torium.  v 


SECTIOIS^  XY. 

PAUL,  A  PRISONER  IN  CESAREA,  APPEARS  BEFORE  GOVERN- 
ORS FELIX  AND  FESTUS,  AND  KING  AGRIPPA,  AND  DE- 
FENDS HIMSELF  BEFORE  THEM. 

XXIV. — AXD,  after  five  days,  the  high  priest,  Anani- 
as, came  down,  Avith  the  elders,  and  a  certain  orator,  named 
Tertullus :  and  they  made  their  appearance  before  the  gov- 
ernor, against  Paul.  And  he  being  called,  Tertullus  began 
to  accuse  him,  saying.  As  we  enjoy  great  peace  by  your 
means,  .and  as  illustrious  deeds  are  happily  done  to  this  na- 
tion, by  your  prudent  administration;  we  accept  it  always, 
and  in  all  places,  most  noble  Felix,  with  all  thankfulness. 
But,  that  I  may  not  farther  trouble  you,  I  beseech  you  to 
hear  us  briefly,  with  youj'  usual  candor;  for  we  have  found 
this  man  a  pestilent  fellow,  and  a  mover  of  sedition  among 
all  the  Jews  throughout  the  woi'ld;  and  a  ringleader  of 
the  sect  of  the  JSTazarenes :  who  has  also  attempted  to  pi"0- 
fane  the  temple;  and  whom  we  apprehended,  and  would 
have  judged  according  to  our  law;  but  Lysias,  the  com- 
mander, coming  upon  us  with  a  great  force,  took  him  away 
out  of  our  hands,  commanding  his  accusers  to  come  to  you; 
by  which  means,  you  may  yourself,  on  examination,  know 
the  certainty  of  all  these  things,  of  which  we  accuse  him. 
And  the  Jews  also  gave  their  assent,  saying,  that  these 
things  were  so. 

10. — Then  Paul,  afler  the  governor  had  made  a  signal  to 
him  to  speak,  answered.  Knowing  that  you,  O  Felix!  have 
been  for  several  years  a  judge  to  this  nation,  I  answer  for 
myself  with  the  more  cheerfulness;  since  you  may  know 
that  it  is  no  more  than  twelve  days  since  I  went  up  to  wor- 
ship at  Jerusalem;  and  they  neither  found  me  disputing 
with  any  man  in  the  temple,  nor  making  any  insurrection 
among  the  people,  either  in  the  synagogues,  or  in  the  city: 
nor  can  they  produce  any  proof  of  the  things  concerning 
which  they  now  accuse  me.  liut  this  I  confess  to  you,  that 
after  the  way  which  they  call  a  sect,  so  worship  I  the  Grod 


Ch.  XXY.         acts  of  apostles.  277 

of  our  fathers;  believing  all  things  which  are  wi'itten  in  the 
law,  and  in  the  proi)hets:  having  hope  toward  God,  of  that 
which  they  themselves  also  exj)ect,  that  there  shall  be  a  res- 
urrection of  the  dead,  both  of  the  just  and  of  the  unjust. 
And  upon  this  account,  I  exercise  myself  to  have  always  a 
conscience  withoiit  offense  toward  God,  and  toward  men. 
IS^ow,  after  several  years,  I  came  to  bring  alms  to  my  nation, 
and  oflerings:  upon  which  some  Asiatic  Jews  Ibund  me 
purified  in  the  temple;  neither  with  multitude  nor  with  tu- 
mult; who  ought  to  have  been  present  before  you,  and  to 
accuse  me,  if  they  had  anything  against  me:  or  let  these 
themselves  say,  if,  when  I  stood  before  the  Sanhedrim,  they 
found  any  crime  in  me;  unless  it  be  with  relation  to  this 
one  word,  which  I  expressed,  when  I  stood  among  them — 
that,  for  the  resurrection  of  the  dead,  I  am  judged  by  you 
this  day. 

22. — And  when  Felix  heard  these  things,  he  put  them 
ofl",  saying,  After  I  have  been  more  accurately  informed  con- 
cerning this  way,  when  Lysias,  the  commander,  comes  down, 
I  will  take  cognizance  of  the  affau-  between  you.  And  he 
commanded  the  centurion  to  keep  Paul,  and  let  him  have 
liberty,  and  to  hinder  none  of  his  Iriends  li'om  assisting  him, 
or  coming  to  him. 

24. — And,  after  some  days,  Felix,  coming  with  Drusilla 
his  wife,  who  was  a  Jewess,  sent  for  Paul,  and  heard  him 
concerning  the  Ihith  in  Christ.  And  as  he  reasoned  con- 
cerning' righteousness  and  temperance,  and  judgment  to 
come,  Felix,  trembling,  answered.  Go  your  way  for  this 
time,  and  I  will  take  some  future  opportunity  to  call  for  you. 
And  he  hoped,  also,  that  money  would  be  given  him  by 
Paul,  that  he  might  set  him  at  liberty:  and,  therefore,  he 
sent  the  more  frequently  for  him,  and  discoursed  with  him. 
Now,  alter  two  3'ears  were  ended,  Felix  was  succeeded  by 
Portius  Festus;  and  Felix,  willing  to  ingratiate  himself  with 
the  Jews,  left  Paul  a  prisoner. 

XXV. — When  Festus,  theivfore,  was  come  into  llic 
province,  alter  three  days,  he  went  uj)  fiom  Cesarea  to  Je- 
rusalem; and  the  high  pi-iest,  and  the  chief  among  the  Jews, 
appeared  l)el<)rc  liim  against  Paul,  and  entreated  him  that 
he  would  send  for  him  to  Jerusalem;  laying  an  ambusli  to 
kill  him  by  the  way.  liut  Festus  answered,  that  J'aul 
hliould  he  kept  at  Cesarea,  and  that  he  himself  Would  ^liort  ly 
set  out  for  that  i)lace :  therelbre,  said  he,  Let  those  of  you 
who  are  able,  go  down  with  me;  and  if  there  be  anything 
criminal  in  this  man,  let  them  accuse  him.  And,  having 
continued  among  them  more  than  ten  days,  he  went  down  to 


278  ACTS  OF  APOSTLES.  Ch.  XXV. 

Cesarea;  and  the  next  day,  sitting  down  on  the  tribunal,  he 
commanded  Paul  to  be  brought.  And  when  he  appeared, 
the  Jews,  who  came  down  from  Jerusalem,  stood  round 
about,  bringing  many  heavy  accusations  against  Paul,  which 
they  were  not  able  to  prove;  while  he  answered  for  him- 
self^— I^either  against  the  laws  of^  the  Jews,  nor  against  the 
temjile,  nor  against  Cesar,  have  I  committed  any  offense  at 
all.  But  Festus,  willing  to  ingratiate  himself  with  the  Jews, 
answered  Paul,  and  said,  Will  you  go  up  to  Jerusalem,  and 
there  be  judged  before  me,  concerning  these  things?  But 
Paul  said,  I  am  standing  at  Cesai"'s  tribunal,  where  I  ought 
to  be  judged.  I  have  done  no  wrong  to  the  Jews,  as  you 
know  perfectly  well.  For,  if,  indeed,  I  have  done  wrong, 
or  have  committed  anything  worthy  of  death,  I  refuse  not 
to  die;  but  if  there  is  no  fact  of  which  they  accuse  me,  no 
man  can  give  me  up  to  gratify  them!  I  appeal  to  Cesar. 
Then  Festus,  having  spoken  with  the  council,  answered, 
I^^-'ve  you  appealed  to  Cesar?     To  Cesar  you  shall  go. 

13. — And  when  some  days  were  passed,  King  Agrippa, 
and  Bernice,  came  to  Cesarea,  to  pay  their  respects  to  Fes- 
tus. Ajid  as  they  continued  there  many  days,  Festus  laid 
before  the  king  the  case  of  Paul,  saying.  There  is  a  certain 
man,  left  in  bonds  by  Felix;  concerning  whom,  when  I  was 
at  Jerusalem,  the  chief  priests  and  the  elders  of  the  Jews, 
informed  me,  desiring  judgment  against  him.  To  whom  I 
answered,  that  it  is  not  the  custom  of  the  Romans  to  give 
up  any  man,  till  he  that  is  accused  have  the  accusers  face  to 
face,  and  be  allowed  an  opportunity  of  making  his  defense, 
as  to  the  crime  laid  to  his  charge.  When,  thereibre,  they 
were  come  hither,  I,  without  any  delay,  sat  down  on  the 
tribunal  next  day,  and  commanded  the  man  to  be  brought 
forth.  Against  whom,  when  the  accusers  stood  up,  they 
brought  no  charge  of  such  things  as  I  supposed;  but  had 
certain  questions  against  him,  relating  to  their  own  religion, 
and  about  one  Jesus,  that  was  dead,  whom  Paul  affirmed  to 
be  alive.  But  as  I  was  dubious  of  the  question  relating  to 
him,  I  said,  that  if  he  were  willing,  he  should  go  to  Jerusa- 
lem, and  there  be  judged  of  these  things.  But  Paul,  ap- 
pealing to  be  kept  to  the  hearing  of  his  majesty,  I  com- 
manded him  to  be  kept  till  I  could  send  him  to  Cesar. 
Then  Agrippa  said  to  Festus,  I  also  would  willingly  hear 
the  man  myself.  And  he  said.  To-morrow  you  shall  hear 
him. 

23. — "^^he  next  day,  therefore,  Agrippa  and  Bernice, 
coming  with  great  pomp,  and  entering  into  the  place  of  au- 
dience, with  the  commanders  and  principal  men  of  the  city; 


Cii.  XXVI.        ACTS  OF  APOSTLES.  279 

at  the  command  of  Festus,  Paul  was  brought  forth.  And 
Festus  said,  Kini>-  Agrippa,  and  all  you  who  are  present 
with  us!  you  see  this  man,  concerning  whom  all  the  multi- 
tude of  the  Jews  have  pleaded  with  me,  both  at  Jerusalem, 
and  here,  crying  out  that  he  ought  not  to  live  any  longer. 
But  I  could  not  ai)prehend  him  to  have  done  anything  wor- 
thy of  death;  yet,  as  he  himself  has  appealed  to  his  ma- 
jesty, I  have  determined  to  send  him.  Concerning  whom  I 
liave  nothing  certain  to  write  to  ]ny  master:  wherefore,  I 
have  brought  him  out  before  you  all;  and  especially  beffire 
you,  King  Agrippa!  that,  after  examination  taken,  I  may 
have  something  to  write:  for  it  seems  to  me  to  be  absurd,  to 
send  a  prisoner,  and  not  to  signify  also  the  crimes  alleged 
against  him. 

XXVI. — Then  Agrippa  said  to  Paul,  It  is  granted  to 
you  to  speak  for  yourself.  Then  Paul,  stretching  forth  his 
hand,  made  his  defense. 

2. — I  esteem  myself  happy.  King  Agrippa,  that  I  am  this 
day  to  make  my  defense  before  you,  concerning  all  those 
things  of  which  I  am  accused  by  the  Jews ;  especially  as  you 
are  acquainted  with  all  the  customs  and  the  questions  among 
the  Jews:  wherefore,  I  entreat  you,  that  you  will  hear  me 
with  patience.  The  manner  of  my  life,  from  my  youth, 
which,  from  the  beginning,  was  spent  among  my  own  nation, 
in  Jerusalem,  is  known  to  all  the  Jews;  who  knew  me  from 
the  first,  (if  they  would  testily,)  that,  according  to  the  strict- 
est sect  of  our  religion,  I  lived  a  Pharisee.  And  now  I  stand 
in  judgment  for  the  hope  of  that  promise,  which  was  made 
by  God  to  our  fathers:  to  which  promise,  our  twelve  tribes, 
worshijjing  continually,  night  and  day,  hope  to  attain:  con- 
cerning which  hope.  King  Agrippa,  I  am  accused  by  the 
Jews.  Why  should  it  be  judged  an  incredible  thing,  by  you, 
that  God  should  raise  the  dead?  I,  indeed,  thought  with 
myself,  that  I  ought  to  do  many  things  contrary  to  the  name 
of  Jesus,  the  Nazarene.  Which,  accordingly,  I  did  in  Jeru- 
salem; and  I  shut  up  many  of  the  saints  in  prison,  having 
received  authority  from  the  chief  priests.  And  when  some 
of  them  were  killed,  I  gave  my  vol'?  against  them:  and  fre- 
quently punishing  them  in  all  the  synagogues,  I  compelled 
them  to  l)l;is[)heme:  an<l  being  exceedingly  mad  against 
them,  I  persecuted  them  even  to  foreign  cities.  With  this 
view,  as  I  was  going  to  Damascus,  with  authoi-ity  and  com- 
mission from  the  chief  i)riests;  at  mid-day,  on  the  road, 
King  Agrippa,  I  saw  a  light  from  heaven,  exceeding  the 
splendor  of  the  sun,  shining  about  me,  and  those  who  trav- 
eled with  me.     And  when  we  wei-e  all  fallen  down  to  the 


280  ACTS  OF  APOSTLES.        (Jh.  XXVi. 

earth,  I  heard  a  voice  speaking-  to  mc,  and  saying,  in  the 
Hebrew  language,  Saul,  Saul,  why  do  you  persecute  me? 
It  is  hard  for  you  to  kick  against  the  goads.  And  I  sflid, 
Who  art  thou.  Lord?  And  he  said,  I  am  Jesus,  whom  you 
persecute.  But  arise,  and  stand  upon  your  feet,  for  to  this 
purpose  I  have  appeared  to  yo\i,  to  ordain  you  a  minister 
and  a  witness,  both  of  the  things  which  you  have  seen,  and 
of  those  which  I  will  herealter  show  you:  delivering  you 
from  the  people,  and  from  the  Gentiles;  to  whom  I  now  send 
you — to  open  their  eyes,  to  turn  them  li-om  darkness  to  light, 
and  from  the  power  of  Satan  to  God;  that  they  may  receive 
forgiveness  of  sins,  and  an  inheritance  amongst  the  sancti- 
fied, thj'ough  faith  in  me.  From  that  time,  King  Agrippa, 
I  was  not  disobedient  to  the  heavenly  vision :  but  declared, 
first  to  them  at  Damascus,  and  at  Jerusalem,  and  through 
all  the  country  of  Judea;  and  then  to  the  Gentiles,  that 
they  should  reform,  and  return  to  God,  performing  deeds 
woithy  of  retbrmation.  On  account  of  these  things,  the 
Jews  seizing  me  in  the  temple,  attempted  to  have  killed  me 
with  their  own  hands.  Having,  therefore,  obtained  help 
from  God,  1  continue,  till  this  day,  testifying  both  to  small 
and  great,  saying  nothing  but  what  the  pi'ophets  and  Moses 
have  declared  would  be;  that  the  Messiah  would  be  a  suf- 
ferer— would  be  first  of  a  resiu'rection  fi-oui  the  dead — would 
give  light  to  the  people,  and  to  the  Gentiles. 

24.— And  as  he  was  thus  making  his  defense,  Festus 
said,  with  a  loud  voice,  Paul,  you  are  distracted:  much 
learning  drives  you  to  madness.  But  he  )"eplied,  I  am  not 
mad,  most  noble  Festus,  but  utter  the  words  of  truth  and 
soberness.  For  the  king  knows  of  these  things;  to  whom, 
also,  I  speak  with  freedom:  for  I  am  persuaded  none  of  these 
things  are  hid  from  him,  for  this  was  not  done  in  a  corner. 
King  Agrippa!  do  you  believe  the  prophets?'  I  know  that 
you  believe.  Then  Agrippa  said  to  Paul,  You  almost  per- 
suade me  to  be  a  Christian.  And  Paul  said,  I  would  to 
God  that,  not  only  you,  but  also  all  that  hear  me  this  day, 
were  both  almost  and  altogether  such  as  I  am,  except  these 
chains.  And  as  he  said  this,  the  king  arose,  and  the  gov- 
ernor, and  Bernice,  and  those  who  sat  with  them.  And 
when  they  had  retired,  they  sjjoke  one  with  another,  saying, 
This  man  has  done  nothing  worthy  of  death,  or  of"  bonds. 
And  Agrippa  said  to  Festus,  This  man  might  have  been  set 
at  liberty,  it'  he  had  not  appealed  to  Cesar. 


Ch  XXVTL        acts  of  apostles.  281 


SECTION  XVI. 
Paul's  voyage  to  italy — his  shipwreck  on  malta, 

AND  HIS  AKHIVAL,  AS  A  PRISONER,  IN  ROME, 

XXVII. — AND  as  it  was  determined  that  we  should  set 
sail  into  Italy,  they  delivered  Paul,  and  some  other  prisoners, 
to  a  centurion  oi'the  Augustan  Band,  whose  name  was  Julius. 
And  going  on  board  a  ship  of  Adramyttis,  we  weighed  an- 
chor, intending  to  sail  by  the  coasts  of  Asia;  Aristarchus,  a 
Macedonian,  of  Thessalonica,  being  with  us.  And  the  next 
day  we  reached  Sidon:  and  Julius,  ti'eating  Paul  with  great 
humanity,  permitted  him  to  go  to  his  iriends,  and  to  enjoy 
the  benefit  of  their  care.  And  weighing  anchor  thence,  we 
sailed  under  Cypiais,  because  the  winds  were  contrary.  And 
sailing  through  the  sea  over  against  Cilicia  and  Pamphylia, 
we  came  to  Myra,  a  city  of  Lycia.  And  there,  the  centu- 
rion, finding  a  ship  of  Alexandria,  bound  for  Italy,  i)ut  us  on 
board  of  it.  And  Avhen  we  had  sailed  slowly  for  several 
days,  and  were  hardly  got  over  against  Cnidus,  the  wind  not 
permitting  us ;  we  sailed  under  Crete,  over  against  Salmone : 
and  passing  it  with  difiiculty,  we  came  to  a  certain  place 
called  the  Fair  Havens,  in  the  neighborhood  of  which,  was 
the  city  of  Lasea.  And,  as  much  time  was  spent,  and  sail- 
ing was  now  hazardous,  because  the  fast  was  already  over, 
Paul  exhoited  them,  saying  to  them.  Sirs,  I  perceive  that 
this  voyage  will  be  attended  with  injuiy  and  great  damage, 
not  only  to  the  lading  and  to  the  ship,  but  also  to  our  fives. 
But  the  centui'ion  paid  greater  regard  to  the  pilot,  and  the 
master  of  the  vessel,  than  to  those  things  which  were  spoken 
by  Paul.  And  as  the  haven  was  not  commodious  to  winter 
in,  the  greater  part  advised  to  set  sail  from  thence,  if  they 
might  j)ossibly  reach  Phenice,  to  winter  there;  which  is  a 
haven  of  Crete,  looking  to  the  southwest  and  northwest:  and 
as  the  south  wind  blew  gently,  supposing  they  were  secure 
of  their  pui-j)ose,  they  weighed  anchor,  and  sailed  on  close 
to  Crete.  Hut  not  long  alter,  there  arose  against  her  a  tem- 
pestuous wind,  which  is  called  Euroclydon.  And  as  the  shi]) 
was  violently  liurried  away,  and  was  not  able  to  bear  up 
against  the  wind,  we  gave  her  up,  and  were  driven.  And 
running  under  a  certain  island,  called  Clauda,  we  were 
hardly  able  to  get  masters  of  the  boat:  which,  when  they 
had  hoisted  up,  they  used  hel))s,  undergirding  the  ship:  and 
fearing,  lest  they  should   fall    upon   the    quicksands,  they 


282  ACTS  OF  APOSTLES.      Ch.  XXVII. 

struck  sail,  and  so  were  driven.  And  as  we  were  exceed- 
ingly tossed  by  the  storm,  the  next  day  they  lightened  the 
ship:  and  the  third  day  we  cast  out,  with  our  own  hands, 
the  tackling  of  the  ship.  Xow,  as  neither  sun  nor  stars  ap- 
peared for  several  days,  and  no  small  tempest  pressed  upon 
us,  all  remainder  of  hope  that  we  might  be  delivered,  was 
taken  away.  And  when  thei'e  was  great  want  of  food, 
then  Paul,  standing  in  the  midst  of  them,  said.  Sirs,  you 
ought  to  have  hearkened  to  me,  and  not  to  have  loosed  from 
Crete,  and  incurred  this  injury  and  loss.  Nevertheless,  even 
'low  I  exhort  you  to  be  of  good  coui'age:  for  there  shall  be 
.10  loss  of  any  life  among  you;  but  only  of  the  shijj.  For 
there  appeared  to  me  this  night  an  angel  of  the  God  whose 
I  am,  and  whom  I  worship,  saying,  Fear  not,  Paul;  you 
must  be  presented  before  Cesar;  and,  behold,  God  has  given 
you  all  them  that  sail  with  you.  Whei'efore,  take  courage, 
men;  for  I  trust  in  God  that  it  shall  be  so,  even  as  it  was 
told  me.     But  we  must  be  cast  upon  a  certain  island. 

27. — And  when  the  fourteenth  night  was  come,  as  we 
were  tossed  up  and  down  in  the  Adriatic  sea,  the  mariners 
suspected,  about  midnight  that  they  drew  near  to  some  land; 
and  sounding,  they  found  it  twenty  iathoms:  and  having 
gone  a  little  way  from  thence,  and  sounding  again,  they 
found  it  fifteen  fathoms.  And  fearing  lest  they  should  fall 
upon  some  rocky  shore,  they  cast  four  anchors  out  of  the 
stern,  and  wished  that  the  day  would  break.  But  when  the 
mariners  endeavored  to  flee  out  of  the  ship,  and  had  let 
down  the  boat  into  the  sea,  under  pretense  that  they  were 
about  to  carry  out  anchors  from  the  ship-head;  Paul  said  to 
the  centurion  and  the  soldiers.  Unless  these  continue  in  the 
ship,  you  can  not  be  saved.  Then  the  soldiers  cut  ufl"  the 
cords  of  the  boat,  and  let  it  fall  ofl'.  And  while  the  day  was 
coming  on,  I*aul  exhorted  them  all  to  take  some  food,  say- 
ing. To-day,  whilst  waiting  for  this  fom'teenth  day,  you  con- 
tinue fasting,  having  taken  nothing.  I  exhort  you,  there- 
fore, to  take  a  refreshment;  for  this  is  conducive  to  3'om 
safety:  for  not  a  hair  shall  fall  from  the  head  of  any  of 
you.  And  when  he  had  spoke  thus,  and  had  taken  bread, 
he  gave  thanks  to  God,  before  them  all;  and  having  broken 
it,  he  began  to  eat.  And  being  all  encouraged,  they  also 
took  some  food.  And  we  were  in  the  ship,  in  all  two  hun- 
dred and  seventy-six  souls.  And  being  satisfied  with  food, 
they  lightened  the  ship;  and  cast  the  corn  into  the  sea. 
And  when  it  was  day,  they  did  not  know  the  land :  but  they 
perceived  a  certain  creek,  with  a  shore,  into  which  they  de- 


Cii.  XXVIII.     ACTS  OF  APOSTLES.  283 

termined,  if  they  were  able,  to  force  the  ship.  And  having 
cut  off  the  anchors,  leaving-  them  in  the  sea,  they,  at  the 
same  time,  loosing  the  rudder  bands,  and  hoisting  up  the 
mainsail  to  the  wind,  pressed  toward  the  shoi-e.  But  falling 
on  a  place  where  two  seas  met,  they  ran  the  ship  aground, 
and  the  foi-e  part  stuck  fast,  and  remained  immovable,  while 
the  hinder  part  was  broken  by  the  force  of  the  waves.  And 
the  counsel  of  the  soldiers  was,  that  they  should  kill  the 
prisoners,  lest  any  one  should  swim  away,  and  escape.  But 
the  centurion,  being  desirous  to  save  Paul,  hindered  thciii 
from  their  purpose,  and  commanded  those  that  could  swim, 
to  throw  themselves  out  first,  into  the  sea,  and  get  away  to 
land:  and  the  remainder,  some  upon  planks,  and  othei's  upijn 
some  of  the  things  of  the  ship.  And  so  it  happened  that 
they  all  got  sale  to  land. 

XXVIII. — And  being  got  safe  to  land,  they  then  knew 
that  the  island  was  called  Melita.  And  the  barbarian? 
treated  us  with  uncommon  humanity;  lor  having  kindled  a 
fire,  they  brought  us  all  to  it,  because  of  the  present  rain, 
and  Ijecause  of  the  cold.  Now,  as  Paul  was  gathering  up 
a  bundle  oi"  sticks,  and  laying  them  on  the  fire,  a  viper  com- 
ing out  of  the  heat,  fastened  u[)on  his  hand.  And  as  soon 
as  the  barbai'ians  saw  the  fierce  animal  hanging  on  his  hand, 
they  said  one  to  another.  This  man  is  certainly  a  murderer, 
whom  justice  has  not  permitted  to  live,  though  he  be  saved 
from  the  sea.  But  he,  shaking  off  the  fierce  animal  into  the 
fire,  suffered  no  evil.  However,  they  expected  that  he  should 
have  swollen,  or  suddenly  have  fallen  down  dead:  and  hav- 
ing waited  a  coiisidei'able  time,  and  seeing  no  mischief  befall 
him,  changing  their  minds,  they  said  he  was  a  god.  And 
in  the  neighborhood  of  that  place,  there  was  the  estate  of 
the  chief  of  the  island,  whose  name  was  Publius;  who,  hav- 
ing received  us  into  his  house,  entertained  us  in  a  courteous 
manner  for  three  days.  And  so  it  was,  that  the  father  of 
Publius,  being  seized  with  a  fever  and  bloody  flux,  was  con- 
fined to  his  bed:  to  whom  Paul  going  in,  and  having  pray- 
ed, laid  his  hands  on  him,  and  healed  him.  Xow,  therefore, 
when  this  mii'acle  wah  wrought,  the  rest  also,  who  hnd  dis- 
orders, in  the  island,  came,  and  were  healed.  AVho  also 
honored  us  with  great  honors;  and  when  we  depai'ted,  juit 
on  board  such  things  as  were  necessary.  And  after  thiee 
months,  we  departed  in  a  ship  of  Alexaiicliia,  that  had  win- 
tered in  the  island,  whose  sign  was  Castor  and  Pollux. 
And  being  arrived  at  Syracuse,  we  continued  there  three 
days.      From   thence    we   coasted    round,    and   came    over 


284  ACTS  OF  APOSTLES.     Ch.  XXYIII. 

against  Rhegium.  And  after  one  day  the  south  wind  aris- 
ing, we  came,  in  two  days,  to  Puteoli:  where  we  found 
brethren,  and  were  entreated  to  stay  with  them  seven  days: 
and  so  we  went  for  Rome.  And  from  thence,  the  brethren, 
having  heard  of  our  affairs,  came  out  to  meet  us,  as  far  as 
Apii  Forum,  and  the  Three  Taverns:  whom,  when  Paul 
saw,  he  thanked  God,  and  took  courage. 

r6. — And  when  we  came  to  Rome,  the  centurion  deliv- 
ered the  prisoners  to  the  captain  of  the  band :  but  Paul  was 
permitted  to  dwell  apart,  in  a  house  of  his  own,  with  a  sol- 
dier that  guai'ded  him.  And  it  came  to  pass,  that,  alter 
three  days,  Paul  called  together  those  that  were  the  chief 
of  the  Jews.  And  when  they  were  come  together,  he  said 
to  them,  Brethren,  though  I  have  done  nothing  contrary  to 
the  people,  nor  to  our  paternal  customs,  yet  was  I  delivered 
a  prisoner,  from  Jerusalem,  into  the  hands  of  the  Romans; 
who,  having  examined  me,  were  willing  to  have  set  me  at 
liberty,  as  there  was  no  cause  of  death  in  me.  But,  when 
the  Jews  opposed,  I  was  obliged  to  appeal  to  Cesar;  not  as 
having  anything  of  which  to  accuse  my  own  nation.  For 
this  req,son,  therefore,  I  entreated,  that  I  might  see  and  speak 
with  you;  for  on  account  of  the  hope  of  Israel,  I  am  bound 
with  this  chain.  And  they  said  to  him.  We  have  neither 
received  letters  from  Judea  concerning  you;  nor  have  any 
of  the  brethren,  that  have  come  hither,  related,  or  said,  any 
evil  concerning  you.  But  we  desire  to  hear  from  you,  what 
you  think;  ibr  as  concerning  this  sect,  we  know  that  it  is 
everywhere  spoken  against.  And  having-  appointed  him  a 
day,  many  came  to  him  at  his  lodging;  to  whom  he  ex- 
pounded, testilying  the  kingdom  of  God,  and  persuading 
them  of  the  things  that  relate  to  Jesus;  both  fi-om  the  law 
of  Moses  and  the  prophets,  from  moi'ning  till  evening. 
And  some  were  persuaded  by  the  things  which  were  spoken; 
and  some  believed  not.  And  disagreeing  with  each  other, 
they  broke  up  the  assembly:  Paul  saying  this  one  word, 
Surely,  well  did  the  Holy  Spirit  speak,  by  Isaiah  the  proph- 
et, to  our  fathers,  when  he  said,  "  Go  to  this  people  and  say. 
Hearing  you  will  hear,  and  will  not  understand;  and  seeing 
you  will  see,  and  will  not  perceive:  for  the  heart  of  this  peo- 
ple is  become  gross,  and  with  their  ears  they  hear  heavily; 
and  they  have  drawn  their  eyes  together,  lest  they  should 
see  with  their  eyes,  and  hear  with  their  ears,  and  understaiul 
with  their  heart,  and  should  be  converted,  and  I  should  heal 
them."  Therefore  be  it  known  to  you,  that  the  salvation 
of  God  is  sent  to  the  Gentiles,  and  they  will  hear  it.     And 


Cti.  XXYIII.     acts  of  apostles.  285 

when  he  had  said  tliese  things,  the  Jews  departed,  having 
great  debates  among  themselves. 

'.MK — Rut  Paid  continued  two  whole  years  in  his  own 
hired  house,  and  I'eceived  all  who  came  to  him;  announcing 
the  kingdom  of  God,  and  teaching  those  things  which  vq- 
Jate  to  the  Lord  Jesus  Christ,  with  all  fieedom  of  speech, 
and  without  any  restraint. 


286  K0MA:N^S.  Oh.  I, 


THE 
EPISTLE 

OP 

PAUL,   THE   APOSTLE, 

TO    THE 

ROMANS. 

[WRITTEN  FROM  CORINTH,  AND  SENT  TO  ROME,  A.D.  57.] 


1. — PAUL,  a  servant  of  Jesus  Christ,  a  called  Apostle, 
set  apart  for  the  gospel  of  God,  (which  he  formerly  an- 
nounced by  his  prophets,  in  the  Sacred  Writings,)  concern- 
ing his  Son,  Jesus  Christ  our  Lord;  descended  from  David, 
as  to  his  flesh,  and  constituted  the  Son  of  God,  vvrith  power, 
as  to  his  holy  spiritual  nature,  after  his  resurrection  from  the 
dead :  by  whom  we  have  received  favor,  even  the  apostolic 
office,  for  the  obedience  of  faith  among  all  nations,  for  his 
name's  sake :  among  whom  are  you,  also,  called  of  Jesus 
Christ:  To  all  who  are  in  Rome,  beloved  of  God,  called 
saints;  favor  be  to  you,  and  peace  from  God  our  Father,  and 
the  Lord  Jesus  Christ. 

8. — First  of  all,  I  thank  my  God,  through  the  Lord  Jesus 
Christ,  for  you  all,  that  your  faith  is  published  in  all  the 
world.  For  God  is  my  witness,  whom  I  serve  sincerely  in 
the  gospel  of  his  Son,  that  continually  I  make  mention  of 
you;  always  in  my  prayers  requesting  that,  by  some  means, 
now  at  length,  I  may  have  a  prosperous  journey,  (God  will- 
ing,) to  come  to  you.  For  I  greatly  desire  to  see  you,  that 
I  may  impai-t  to  you  some  spiritual  gift,  that  you  may  be 
established;  and  that  I  may  be  comforted,  together  with  you, 
through  the  mutual  faith  both  of  you  and  me. 

13. — ISTow,  brethren,  I  would  not  have  you  ignorant,  that 
I  often  purposed  to  come  to  you,  though  I  have,  as  yet  been 
hindered;  that  I  might  have  some  li'uit  among  you  also, 
even  as  among  the  other  Gentiles.  I  am  a  debtoi',  both  to 
the  Greeks  and  to  the  barbarians;  both  to  the  wise  and  to 
the  unwise.     Therefore,  I  am  willing,  according  to  my  abil- 


(>i.  II.  KOMAN^S.  287 

itj,  to  declare  the  glad  tidings,  even  to  you  who  are  in 
Rome.  For  I  am  not  ashamed  of  the  gospel;  because  it  is 
the  power  of  God  for  salvation,  to  every  one  who  believes; 
to  the  Jew  first,  and  also  to  the  Greek.  For  in  it  the  justi- 
fication of  God  by  faith  is  revealed,  in  order  to  faith;  as  it 
is  written,  "  Xow  the  just  by  faith,  shall  live." 

18. — Besides  the  wrath  of  God  is  revealed  fi'om  heaven, 
against  all  ungodliness  and  unrighteousness  of  men,  who 
suppress  the  truth  by  unrighteousness.  Because  that  which 
may  be  known  of  God  is  manifest  among  them,  lor  God  has 
manifested  it  to  them :  (for  his  invisible  attributes,  even  his 
eternal  power  and  divinity,  since  the  creation  of  the  world, 
are  very  evident;  being  known  by  his  works:)  so  that  they 
are  inexcusable.  Because,  though  they  knew  God,  they  did 
not  glorify  him  as  God,  neither  gave  him  thanks;  but  be- 
came foolish  by  their  own  reasonings,  and  their  inconsider- 
ate heart  was  darkened.  Professing-  to  be  wise  men,  they 
became  ibols:  for  they  changed  the  glory  of  the  immortal 
God  into  the  likeness  of  an  image  of  mortal  man,  of  fowls, 
of  four-footed  beasts,  and  of  reptiles.  Therefore,  also,  God, 
through  the  lusts  of  their  own  hearts,  delivered  them  over 
to  uncleanness,  to  dishonor  their  own  bodies  among  them- 
selves. Who  changed  the  truth  concerning  God,  into  a  lie, 
and  worshiped  and  served  the  creature,  rather  than  the  Cre- 
tor,  who  is  forever  blessed.     Ameu. 

26. — For  this,  God  delivered  them  over  to  shameful  pas- 
sions; for  even  theii-  females  changed  the  natural  use  into 
what  is  contrary  to  nature.  In  like  manner,  also,  the  males, 
leaving  the  natural  use  of  the  female,  burned  in  their  lust 
toward  one  another,  males  with  males,  working  out  that 
wliicli  is  shameful,  and  receiving  in  themselves  that  recom- 
pense of  their  error  which  was  due.  And  as  they  did  not 
like  to  acknowledge  God,  God  delivered  them  over  to  an 
undiscerning  mind,  to  work  those  things  whicli  are  not  suit- 
able; being  filled  with  all  injustice,  Ibrnication,  wickedness, 
covetousness,  maliciousness;  full  of  envy,  murder,  strife,  de- 
ceit, bad  habits,  whisperers,  revilei's,  haters  of  God,  insolent, 
pi'oud,  boasters,  inventors  of  evil  pleasures,  disobeilient  to 
parents,  impudent,  covenant  breakers,  without  natural  affec- 
tion, implacable,  unmerciful.  Some,  who  cleai'ly  understand 
the  hiw  of  God,  (that  they  who  pivictice  such  things  are 
worthy  of  death,)  not  only  do  these  things,  but  even  com- 
mend those  who  i)ractice  them. 

II. — Whereiore,  you  are  inexcusable,  O  man!  whosoevei' 
you  are,  who  condemn :  for  in  condemning  another,  you  pass 
sentence  upou  yourself;  because  you,  who  condemn,  practice 


288  KOMAIN^S.  Ch.  n. 

the  same  things.  Besides,  we  know  that  the  sentence  of 
God  is  according  to  trnth,  upon  them  who  commit  such 
things.  And  do  you  think  this,  O  man,  who  condemn  those 
who  practice  such  things,  and  yet  do  tlie  same,  that  you 
shall  escape  the  sentence  of  God?  Or  do  you  despise  the 
riches  of  his  goodness  and  forbearance,  and  long-suffering; 
not  acknowledging  that  the  goodness  of  God  invites  you  to 
a  reformation?  But  according  to  your  obdurate  and  impeni- 
tent heart,  you  treasiu'e  up  to  youi'self  wrath,  against  a  day 
of  wrath  and  revelation  of  the  righteous  judgment  of  God; 
who  will  render  to  every  one  accoi'ding-  to  his  works :  eter- 
nal life,  indeed,  to  them  who,  by  perseverance  in  well-doing, 
seek  glory,  honor,  and  immortality :  but  anger  and  wrath  to 
them  who  are  contentious,  and  obey  not  the  truth,  but  obey 
unrighteousness.  AflBiction  and  great  distress  shall  come 
upon  every  soul  of  man  who  works  evil;  first  of  the  Jew, 
and  also  of  the  Greek.  But  glory,  honor,  and  peace  to 
every  one  who  works  good;  first  to  the  Jew,  and  also  to  the 
Greek.  For  there  is  no  respect  of  persons  with  God.  As 
many,  therefore,  as  have  sinned  without  law,  shall  also  per- 
ish without  law;  and  as  many  as  have  sinned  under  law, 
shall  be  condemned  by  law:  for  not  those  who  hear  the  law 
are  just  before  God;  but  those  who  obey  the  law,  shall  be 
justified,  in  the  day  when  God  will  jndge  the  hidden  things 
of  men  by  Jesus  Christ,  according  to  my  gospel.  When, 
therefore,  the  Gentiles,  who  have  not  a  law,  do  by  nature 
the  things  of 'the  law,  these  persons,  though  they  have  not 
a  law,  are  a  law  to  themselves:  who  show  plainly  the  work 
of  the  law,  written  on  their  hearts;  their  conscience  bearing 
witness,  and  also  their  reasonings  between  one  another,  when 
they  acc-use  or  excuse  each  other. 

17. — If,  now,  you  are  called  a  Jew,  and  rest  in  the  law, 
and  boast  in  God,  and  know  his  will,  and  approve  the  things 
that  are  excellent,  being  instructed  hj  the  law;  and  boast 
that  you  yourselves  are  a  guide  of  the  blind,  a  light  of  them 
who  are  in  darkness,  an  instructor  of  the  Ibolish,  a  teacher 
of  babes,  having  the  representation  of  knowledge  and  of 
truth  in  the  law:  you,  then,  who  teach  another;  do  you  not 
teach  yourself?  You  who  proclaim.  Do  not  steal;  do  you 
steal?  You  who  command,  Do  not  commit  adultery:  cjo  you 
commit  adultery?  You  who  abhor  idols;  do  you  rob  temples? 
You  who  boast  in  the  law;  by  the  breaking  of  the  law,  do 
you  dishonor  God?  For  as  it  is  written,  "The  name  of  God 
is  evil  spoken  of  among  the  Gentiles,  through  you."  IS'ow 
circumcision  indeed  pi-ofits,  if  you  practice  law;  but  if  you 
be  a  transgressor  of  law,  your  circumcision  has  become  un- 


( H.  m.  ROMAN'S.  289 

circumcision.  And  if  the  uncircumcision  keep  the  precepts 
of  the  law,  will  not  his  nncircumcision  be  counted  for  cir- 
ciniicisiou?  And  will  not  the  uneircumcision  which  by  na- 
tiu'e  fulfills  the  law,  condemn  you,  a  transgressor  of  law, 
though  in  possession  of  the  scriptures  and  cii'cumcision? 
For  he  is  not  a  Jew  who  is  one  outwardly;  neither  is  cir- 
cumcision that  which  is  outward  in  the  flesh:  but  he  is  a  Jew 
who  is  one  inwardly;  and  cii'cumcision  is  of  the  heart,  in 
the  sjviiit,  not  in  the  letter;  whose  praise  is  not  fi'om  men, 
but  Ironi  God. 

III. — What  is  the  pre-eminence  of  the  Jew,  then?  or 
what  profit  is  there  of  circumcision? 

2. — Much,  in  every  respect:  chiefly,  indeed,  because 
they  vrere  intrusted  with  the  Oracles  of  God. 

3. — Foi',  what  if  some  did  not  believe — will  not  their 
unbelief  destroy  the  liiithfulness  of  God? 

4. — By  no  means.  But  let  God  be  true,  and  every  man 
a  liar;  as  it  is  written,  "That  thou  mayest  be  justified  in 
thy  sayings,  and  mayest  overcome  when  thou  judgest." 

.^. — But  if  our  uui'ighteousness  display  the  justice  of 
God,  what  shall  we  say?  Is  nut  God  unjust,  who  inflicts 
vengeance?     (I  speak  after  the  manner  of  men.) 

6. — By  no  means:  otherwise,  how  shall  God  judge  the 
world? 

7. — Still,  if  the  truth  of  Ciod  has,  through  my  lie,  more 
abounded  to  his  glory,  why  am  I  also  yet  condemned  as  a 
sinner — and  not  because  we  have  done  evil  that  good  may 
come,  as  we  are  slandered,  and  as  some  affirm  thai  we 
teach — whose  condemnation  is  just? 
'9. — What  then?     Do  we  excel? 

Not  at  all.  For  we  have  before  proved  both  Jews  and 
Gentiles  to  be  all  under  sin.  As  it  is  written,  "  Surely  there 
is  none  righteous;  no,  not  one.  There  is  none  that  under- 
stands; there  is  none  that  seeks  after  God.  They  are  all 
gone  out  of  the  way:  they  arc  togethei"  become  unprofitable. 
There  is  none  that  does  good;  there  is  not  so  much  as  one. 
Their  throat  is  an  open  sepulcher:  with  theii-  tongues  they 
have  used  deceit;  the  poison  of  asps  is  under  their  lijjs:  their 
mouth  is  full  of  cursing  and  bitterness.  Their  feet  ai-e  swift 
to  shed  blood.  Desti'uction  and  misery  lurk  in  their  paths; 
but  till'  i)alh  of  peace  they  have  not  known.  There  is  no 
fear  of  God  before  their  eyes."  Now  we  know  that  what- 
ever things  the  law  says,  it  says  to  them  who  are  under  the 
law:  that  every  mouth  may  be  stopped,  and  that  all  the 
woi-ld  may  be  liable  to  punishment  before  God.  Wherefore, 
19 


290  ROMAICS.  Ch.  IV. 

by  works  of  law  there  shall  no  flesh  be  justified  in  his  sight; 
because  through  law  is  the  knowledge  of  sin. 

21. — But  now,  a  justification  which  is  of  God,  without 
law,  is  exhibited,  attested  by  the  law  and  the  prophets:  even 
a  justification  which  is  of  God,  through  faith  in  Jesus  Christ, 
for  all,  and  upon  all,  who  believe;  for  there  is  no  difference. 
For  all,  having  sinned  and  come  short  of  the  glory  of  God, 
are  justified  freely  by  his  favor,  through  the  redemption 
which  is  by  Christ  Jesus :  whom  God  has  set  forth  a  propi- 
tiatory, through  faith  in  his  blood,  lor  a  demonstration  of  his 
own  justice,  in  passing  by  the  sins  which  were  before  com- 
mitted, throiTgh  the  forbearance  of  God :  for  a  demonstration, 
also,  of  his  justice  in  the  present  time,  in  order  that  he  may 
be  just,  when  justifying  him,  who  is  of  the  faith  of  Jesus. 
Where,  then,  is  boasting?  It  is  excluded.  By  what  law? 
of  works?  No:  but  by  the  law  of  faith.  We  conclude, 
then,  that  by  faith  man  is  justified,  without  works  of  hiw. 
Is  he  the  God  of  the  Jews  only,  and  not  of  the  Gentiles, 
also?  Yes,  of  the  Gentiles,  also.  Seeing  there  is  one  God, 
he  will  justify  the  circumcision  by  faith,  and  the  uncircum- 
cision"  through  the  faith.  Do  we,  then,  make  law  useless 
through  the  faith?     By  no  means:  but  we  establish  law. 

IV. — What  do  we  then  say  that  Abraham  our  father  ob- 
tained by  the  flesh?  for  if  Abraham  were  justified  by  works, 
he  might  boast;  but  not  before  God.  For  what  says  the 
scripture?  "  And  Abraham  believed  God,  and  it  was 
counted  to  him  for  righteousness."  !Now,  to  him  who 
works,  the  reward  is  not  counted  as  a  favor,  but  as  a  debt. 
But  to  him  who  does  not  work,  but  believes  on  him  who 
justifies  the  ungodly,  his  faith  is  counted  for  righteousness. 
In  like  manner,  also,  David  describes  the  blessedness  of  the 
man  to  whom  God  counts  righteousness  without  woi-ks: 
saying,  "  Blessed  are  they  whose  iniquities  are  forgiven,  and 
whose  sins  are  covered.  Blessed  is  the  man  to  whom  the 
Lord  will  not  count  sin."  Does  this  blessedness  come,  then, 
on  the  circumcision  only,  or  on  the  uncircumcision,  also? 
for  we  affirm  that  faith  was  counted  to  Abraham  for  right- 
eousness. How,  then,  was  it  counted?  when  he  was  in  cir- 
cumcision, or  in  uncircumcision?  Not  in  circumcision,  biit 
in  uncircumcision.  And  he  received  the  mark  of  cii'cum- 
cision  as  a  seal  of  the  righteousness  of  the  faith,  which  he 
had  whilst  uncircumcised;  that  he  might  be  the  father  of  all 
uncircumcised  believei's,  that  righteousness  might  be  count- 
ed even  to  them.  And  a  father  to  the  cii'cumcised,  \w\\o  are 
not  only  circumcised,  but  who  also  walk  in  the  footsteps  of 


Ch.  V.  R0MA:N^S.  291 

ilie  faith  of  onr  father  Abraham,  which  he  had  whilst  in  un- 
ci rcumciai  on. 

13. — For  the  promise  to  Abraham,  that  he  should  be  the 
heir  of  a  Avoi-ld,  was  not  to  him,  nor  to  his  seed,  through 
law;  but  through  a  righteousness  of  laith.  For  if  they 
who  are  of  law  are  heirs;  faith  is  rendered  vain,  and  the 
promise  is  made  of  no  effect.  Farther,  the  law  works  out 
wrath:  but  where  law  is  not.  there  is  no  transgression,  Foi- 
this  reason,  it  is  through  faith  that  it  might  be  by  favor,  that 
the  ])romise  might  be  sure  to  all  the  seed:  not  to  that  only 
which  is  of  the  law;  but  to  that  also  which  is  of  the  faith 
of  Abraham,  who  is  the  father  of  us  all:  (as  it  is  written, 
''  Surely  a  father  of  many  nations  have  I  constituted  you,") 
in  the  presence  of  him  whom  he  believed,  even  of  God,  who 
makes  alive  the  dead,  and  calls  things  which  exist  not,  as 
though  they  existed.  He,  contrary  to  hope,  believed  with 
liopc,  that  he  should  be  a  father  of  many  nations,  accoi'ding 
to  what  was  spoken,  "  So  shall  your  seed  be." 

19. — And  not  being  weak  in  faith,  he  did  not  consider 
his  own  body  now  dead,  being  about  a  hundred  years  old; 
neither  the  deadness  of  Sarah's  womb.  Therefore,  against 
the  promise  of  God,  through  unbelief,  he  did  not  dispute; 
but  was  strong  in  faith,  giving  glory  to  God.  And  was 
I'uily  persuaded  that  what  was  promised,  he  was  able  to  per- 
form. Therefore,  also,  it  was  counted  to  him  for  righteous- 
ness. Now  it  was  not  written  for  his  sake  only,  that  it  was 
so  counted  to  him;  but  foi-  our  sakes,  also,  to  whom  it  will  I)e 
counted,  even  to  those  who  believe  on  him  who  I'aised  up  Je- 
sus, oui'Lord,  li-om  the  dead;  who  was  delivered  for  our  offen- 
V.  ses,  and  was  raised  up  again  lor  om- justification.  Where- 
fore, being  justified  by  liuth,  we  have  peace  with  God, 
through  our  Lord  Jesus  Christ — through  whom  we  have 
had  introduction,  also,  l)y  laith,  into  this  favor  in  which  we 
stand,  and  rejoice  in  the  hope  of  the  glory  of  God:  and  not 
only  so,  but  we  rejoice  even  in  afflictions;  knowing  that 
affliction  |)roduces  patience;  and  patience,  ai)probnli()n:  and 
api)robation,  hope.  And  this  hope  makes  not  ashamed:  be- 
cause the  love  of  God  is  diffused  in  our  hearts  by  the  Holy 
Spirit,  that  is  given  us.  IJesides,  we  being  yet  weak,  in  the 
appiiintcd  time  Christ  died  for  the  ungodly.  2^ow,  scarcely 
for  a  jusi  man  will  one  die,  though  lor  a  good  man  one 
Would,  jjcrhaps,  even  dare  to  die.  But  God  reconnncnds  his 
love  to  us;  because,  while  we  were  yet  sinnei's,  Christ  died 
for  us.  Much  more,  then,  being  now  justified  by  his  blood, 
we  shall  be  saved  fi-om  wrath  througli  him.  For  if,  being 
enemies,  we  were  reconciled  to  God  through  the  death  oi 


292  ROMANS.  Ch.  VI. 

his  Son;  much  more,  being-  reconciled,  we  shall  be  saved  by 
his  life.  And  not  only  so,  but  we  even  rejoice  in  God, 
through  our  Lord  Jesus  Christ,  through  whom  we  have  now 
received  reconciliation. 

12. — Wherefore,  as  sin  entered  into  the  world  by  one 
man,  in  whom  all  sinned,  and  by  sin,  death:  thus  death 
came  upon  all  men.  (For  sin  was  in  the  world  until  the 
law :  but  sin  is  not  imputed,  when  there  is  no  law.  Yet 
death  reigned  from  Adam  to  Moses,  even  over  them  who 
had  not  sinned,  in  the  manner  of  Adam's  transgression,  who 
is  a  type  of  him  that  was  to  come.  But  not  as  the  oflense. 
so  also  is  the  free  gift:  for  if  by  the  offense  of  the  one,  the 
many  died;  much  more  the  favor  of  God,  and  the  gift  by 
favor,  which  is  of  the  one  man,  Jesus  Christ,  has  abounded 
to  the  many.  And  not  as  through  one  who  sinned,  is  the 
free  gift:  for  the  sentence  was  from  one  to  condemnation; 
but  the  fi'ee  gift  is  from  many  offenses  to  justification.  For 
if  by  the  offense  of  the  one,  death  reigned  by  the  one;  much 
more  shall  they  who  receive  the  abundance  of  favor,  and  of 
the  gift  of  justification,  reign  in  life,  by  the  one — Jesus 
Christ.)  Now,  therefore,  as  thi'ough  one  offense,  the  sen- 
tence came  upon  all  men  to  condemnation:  so,  also,  by  one 
act  of  obedience,  the  sentence  came  upon  all  men  to  justifi- 
cation of  life.  For,  as  through  the  disobedience  of  (he  one 
man,  the  many  were  constituted  sinnei\s;  so,  by  the  ol)edi- 
ence  of  the  one,  the  many  shall  be  constituted  I'igbteous. 
Moreover,  the  law  supervened,  that  the  offense  might  abound ; 
but  where  sin  abounded,  favor  superalxmnded — that  ns  sin 
reigned  by  death,  so,  also,  favoi-  might  reign  by  justification 
to  eternal  life,  through  Jesus  Christ  our  Lord. 

VL — What  do  Ave  say,  then?  Shall  we  continue  in  sin, 
that  fiivor  may  abound?  By  no  means.  How  sha51  we, 
who  have  died  to  sin,  continue  to  live  in  it?  Do  yon  not 
know,  that  as  many  as  have  been  immersed  into  cTesus 
Christ,  have  been  immersed  into  his  death?  We  have  been 
buried,  then,  together  with  him,  by  the  immersion  into 
death:  that  like  as  Christ  was  raised  li'om  the  dead  by  the 
glory  of  the  Father;  so  we  also  shall  walk  in  newness  of 
life.  For  if  we  have  been  planted  together  in  the  likeness 
of  his  death;  we  shall  then,  also,  certainly  be  in  the  likeness 
of  his  resurrection.  Knowing  this,  that  our  old  man  has 
been  crucified  with  him,  that  the  body  of  sin  might  be  de- 
stroyed, that  we  should  not  any  longer  serve  sin:  ibr  he  tlial 
has  died  is  released  from  sin.  Moreover,  if  we  luiAe  died 
with  Christ,  we  believe  that  we  shall  also  live  with  h'm. 
Knowing  that  Christ,  having  been  raised  li'om  the  dead,  ('ies 


Jh.  yn.  ROMAT^S.  29y 

not  again;  death  nas  no  long-er  dominion  over  him:  for  that 
he  has  died,  he  has  died  for  sin  once:  but  that  he  lives,  he 
lives  for  God.  So  reckon  yoiu'selves  also  dead,  indeed,  to 
sin;  but  alive  to  God,  by  Jesus  Christ.  Let  not  sin,  there- 
fore, reign  in  your  mortal  body,  by  obeying  it.  i^either 
[)rcsent  your  members  as  insti-uments  of  unrighteousness,  to 
sin;  but  present  yourselves  to  God,  as  alive  from  the  dead; 
and  your  members  as  instruments  of  righteousness,  to  God. 

1-t. — Besides,  sin  shall  not  have  dominion  over  you:  for 
you  are  not  under  law,  but  under  favoi".  What  then  do  we 
say?  Shall  we  sin,  because  we  are  not  under  law,  but  un- 
der favor?  By  no  means.  Do  you  not  know,  that  to  whom 
you  present  yourselves  servants,  by  obedience;  his  servants 
you  are  whom  you  thus  obey;  whether  of  sin  into  death,  or 
of  obedience  into  righteousness?  But,  thanks  to  God,  that 
though  you  were  the  servants  of  sin;  yet  you  have  heartily 
obeyed  that  model  of  doctrine  to  which  you  have  been  given 
up.  And  being  made  free  from  sin,  you  have  become  the 
servants  of  righteousness.  (I  speak  after  the  manner  of 
men,  because  of  the  infirmity  of  your  flesh.)  Wherelbre, 
as  you  have  jiresented  your  members  servants  to  unclean- 
ness,  and  to  iniquity,  to  work  iniquity;  so  present  now  your 
members,  servants  to  righteousness,  to  work  holiness.  '  For 
when  yoii  were  servants  of  sin,  you  were  free  li-om  right- 
eousness. And  what  fruit  had  you,  then,  from  those  things 
of  which  you  are  now  ashamed?  for  the  reward  of  these 
things  is  death.  But  now,  being  set  free  from  sin,  and  hav- 
ing become  servants  of  God,  you  have  your  fruit  to  holiness: 
and  the  end,  everlasting  life.  For  the  wages  of  sin  is  death: 
Dut  the  gracious  gift  of  God  is  everlasting  lile,  by  Christ 
Jesus  our  Lord. 

VII. — Do  you  not  know,  brethren,  (for  I  speak  to  them 
who  know  law,)  that  the  law  has  dominion  over  a  man  as 
long  as  he  lives?  For  the  married  woman  is  bound,  by  law, 
to  her  husband  as  long  as  he  lives;  but  if  the  husband  be 
dead,  she  is  released  from  the  law  of  her  husband.  If,  then, 
indeed,  while  her  husband  lives,  she  be  married  to  another, 
she  shall  be  called  an  adulteress:  but  if  her  husband  be 
dead,  she  is  free  from  the  law;  so  that  she  is  not  an  adul- 
teress, though  married  to  another  husband.  Thus,  my  breth- 
I'cu,  you  also  have  become  dead  to  the  law,  by  the  body  of 
Christ,  that  you  may  be  married  to  another,  who  rose  fi-om 
the  deail,  tliat  we  may  l)ring  forth  (hiit  to  God.  For  Avhen 
wc  were  in  the  flesh,  our  sinlul  passions  which  were  through 
(he  law,  wrought  eflectually  in  our  mendjcrs,  to  bring  forth 
iVuit  to  deatli.     But  now,  having  died  with  Christ,  we  are 


294  ROMANS.  Ch.  VIII. 

released  from  the  law,  by  which  we  were  held  in  bondage : 
so  that  we  may  serve  Qod  in  newness  of  spirit,  and  not  in 
oldness  of  the  letter. 

7. — "What  shall  we  say,  then?     Is  the  law  sin? 

By  no  means.  Indeed,  I  had  not  known  sin,  except  by 
Ihe  law.  For  I  had  not  known  even  inordinate  desire,  un- 
less the  law  had  said,  "  Yon  shall  not  lust."  But  sin,  tak- 
ing occasion  by  the  commandment,  wrought  in  me  all  man- 
ner of  inordinate  desire:  for  without  the  law  sin  is  dead. 
For  I  was  alive,  once,  without  the  law:  but  when  the  com- 
mandment came,  sin  revived,  but  I  died.  Yes,  the  com- 
mandment which  was  for  life,  the  very  same  was  found  to  be 
death  to  me.  For  sin,  taking  occasion  by  the  command- 
ment, deceived  me,  and  by  it  slew  me.  Wherefore,  the  law 
is  holy,  and  the  commandment  holy,  just,  aud  good. 

13. — Has,  then,  that  which  is  good  become  death  to  me? 

By  no  means.  But  sin  becomes  death,  in  order  that  it 
might  manifest  itself,  causing  death  to  me  by  that  which  is 
good:  so  that  sin,  (through  the  commandment,)  might  be  an 
exceedingly  great  sinner.  Besides,  we  know  that  the  law  is 
spiritufil:  but  I  am  carnal,  sold  under  sin.  For  that  which 
I  do,  I  do  not  approve;  since  it  is  not  what  I  desire  that  I 
do :  but  I  do  that  which  I  hate.  If,  now,  I  do  that  which  I 
do  not  desire,  I  consent  to  the  law  that  it  is  good.  But  now 
it  is  no  longer  I  myself  who  do  this;  but  sin  which  dwells 
in  me.  For  I  know  that  in  me,  that  is,  in  my  flesh,  there 
dwells  no  good  thing:  for  to  desii'e  what  is  good,  is  easy  for 
me;  but  to  do  it,  I  find  difficult.  For  the  good  which  I  de- 
sire, that  I  do  not:  but  the  evil  which  I  desire  not,  that  I 
do.  Now,  if  I  do  that  which  I  do  not  desire,  it  is  no  longer 
I  who  do  it;  but  sin,  which  dwells  in  me.  I  find,  then,  that 
it  is  a  law  to  me,  when  desirous  to  do  good,  that  evil  is  near 
me.  For  I  take  pleasure  in  the  law  of  God,  as  to  the  inner 
man:  but  I  perceive  another  law,  in  my  members,  warring 
against  the  law  of  my  mind,  and  making  me  a  captive  to  the 
law  of  sin,  which  is  in  my  members.  Wretched  man  that  I 
am!  who  shall  deliver  me  from  this  body  of  death?  I  thank 
Godj  through  Jesus  Christ  our  Lord !  Wherefore,  then,  in- 
deed, I  myself  serve,  with  my  mind,  the  law  of  God;  but, 
with  the  flesh,  the  law  of  sin. 

VIII. — There  is.  then,  no  condemnation,  now,  to  those 
who  are  in  Christ  Jesus.  For  the  law  of  the  Spirit  of  Life 
by  Christ  Jesus,  has  freed  me  fi'om  the  law  of  sin,  and  ot 
death.  For  what  the  law  could  not  accomplish  in  that  it  was 
weak  through  the  flesh;  God  sending  his  own  Son,  in  tlie 
likeness  of  sinlul  flesh,  accomplished ;  and  by  ait  offering  fot 


Ch.  VIII.  ROMAN'S,  295 

sin,  condemned  sin  in  the  flesh.  That  the  righteousness  of 
the  law  miglit  be  fulfilled  by  ns,  who  walk  not  according  to 
the  flesh,  but  according  to  the  S])irit.  Now,  they  who  live 
according  to  the  flesh,  mind  the  Ihings  of  the  flesh;  and  they 
who  live  according  to  the  Spirit,  the  things  of  the  Si)irit. 
But  the  mind  of  the  flesh  is  death;  and  the  mind  of  the 
Spirit  is  life  and  peace:  because  the  mind  of  the  flesh  is  en- 
mity against  God:  for,  to  the  law  of  God  it  is  not  subject; 
neither,  indeed,  can  be.  Those,  then,  who  are  in  the  flesh, 
can  not  please  God.  Now,  you  are  not  in  the  flesh,  but  in 
the  Spirit;  because  the  Spirit  of  God  dwells  in  you.  But, 
if  any  one  have  not  the  Spirit  of  Christ,  he  is  none  of  his. 
And  if  Christ  be  in  you,  the  body,  indeed,  is  dead,  with  re- 
spect to  sin;  but  the  Siiii'it  is  life,  with  respect  to  righteous- 
ness. For,  if  the  Spirit  of  him,  who  raised  up  Jesus  from 
the  dead,  dwell  in  you;  he  who  raised  up  Christ  from  the 
dead,  will  make  even  your  mortal  bodies  alive,  through  his 
Spirit,  who  dwells  in  you.  Well,  then,  brethren,  we  are  not 
debtors  to  the  flesh,  to  live  according  to  the  flesh.  Where- 
fore, if  you  live  according  to  the  flesh,  you  shall  die;  but  if, 
through  the  Spirit,  you  put  to  death  the  deeds  of  the  body, 
you  shall  live.  Because,  as  many  as  are  led  by  the  Spirit 
of  God,  these  are  the  sons  of  God.  For  you  have  not  re- 
ceived the  spirit  of  bondage,  again,  to  fear;  but  you  have 
received  the  spirit  of  adoption,  by  which  we  cry,  Abba, 
Father.  Also  this  spirit  bears  witness,  together  with  our 
spirit,  that  we  are  children  of  God.  And  if  children,  then 
heirs;  heirs,  indeed,  of  God,  and  joint  heirs  with  Christ;  if, 
indeed,  we  suffer  with  him,  that  with  him  also  we  may  be 
glorified. 

18. — However,  I  esteem  not  the  suflferings  of  the  present 
time,  as  worthy  of  comparison  with  the  glory,  which  is  here- 
after to  be  revealed  in  us.  For  the  earnest  expectation  of 
the  creature,  is  waiting  for  the  revelation  of  the  sons  of 
God.  For  the  creature  was  subjected  to  frailty,  (not  of  its 
own  choice,  but  by  him  who  has  subjected  it,)  in  hope,  that 
it  may  be  liberated,  from  the  bondage  of  a  perishing  state, 
and  brought  into  the  gloricms  liberty  of  the  sons  of  God. 
Besides,  we  know,  that  the  whole  creation  sigh  togethei",  and 
travail  in  anguish  till  the  present  time.  And  not  only  they, 
but  ourselves  also,  who  have  the  first  fruit  of  the  Spirit; 
even  we  ourselves,  groan  within  ourselves,  waiting  lor  the 
adoption;  namely,  the  redemption  of  our  body.  For  even 
we  are  saved  by  hope.  i*^ow,  hope  that  is  attained,  is  not 
hope;  for  who  can  hope  for  that  which  he  enjoys?     But  if 


296  EOMAIS^S.  Ch.  IX. 

we  hope  for  that  which  we  do  not  enjoy,  then,  with  pa- 
tience, we  wait  for  it. 

26. — In  like  manner,  also,  the  Spirit  helps  oiir  infirmi- 
ties; for  we  know  not  what  we  shonld  pray  for,  as  we  ought; 
however,  the  Spirit  himself  intercedes  for  us,  in  sighs  which 
can  not  be  uttered.  But  he  who  searches  the  hearts,  knows 
the  mind  of  the  Spirit;  that,  according-  to  the  will  of  God, 
he  makes  intercession  for  the  saints.  Besides,  we  know, 
that  all  things  work  together  for  g'ood,  to  them  who  love 
God;  to  them,  who  are  called  according-  to  his  purpose. 
For,  whom  he  foreknew,  he  also  predestinated  to  be  con- 
formed to  the  image  of  his  Son;  that  he  might  be  the  first 
born  among  many  brethren.  Moreover,  whom  he  predesti- 
nated, them  he  also  called;  and  whom  he  called,  them  he 
also  justified;  and  whom  he  justified,  them  he  also  glorified. 
What  shall  we  say,  then,  to  these  things?  Since  God  is  for 
us,  who  can  be  against  us?  He,  certainly,  who  spared  not 
his  own  Son,  but  delivered  him  up  for  us  all;  how  will  he 
not,  with  him,  also,  graciously  give  us  all  things?  Who 
will  bring  an  accusation  against  the  elect  of  God?  Is  it 
God  who  justifies  them?  Who  is  he,  who  condemns  them? 
Is  it  Christ,  who  died;  or  rather,  who  has  risen:  who  also, 
is  at  the  right  hand  of  God;  and  who  makes  intercession 
for  us?  Who  will  separate  us  irom  the  love  of  Christ? 
Will  affliction,  or  distress,  or  persecution,  or  famine,  or  na- 
kedness, or  peril,  or  sword?  As  it  is  written,  "Truly,  for 
thy  sake,  we  are  put  to  death  all  the  day  long;  we  are  ac- 
counted as  sheep  for  the  slaughter."  Kay,  in  all  these 
things,  we  do  more  than  overcome,  thi'ough  him  who  has 
loved  us.  For  I  am  persuaded,  that  neither  death,  nor  life; 
neither  angels,  nor  principalities;  nor  powers;  neither  things 
present,  nor  to  come;  neither  bight,  nor  depth;  nor  any 
created  thing,  shall  be  able  to  sepai-ate  us  from  the  lo\'e  of 
God,  which  is  by  Christ  Josus  our  Lord. 

IX. — I  speak  the  truth  in  Christ,  I  do  not  speak  falsely, 
my  conscience  bearing  me  witness,  in  the  Holy  Sjnrit,  that 
I  have  great  grief,  and  unceasing  anguish,  in  my  heart,  foi- 
my  brethren, — my  kinsmen,  accoixling  to  the  flesh;  (for  I 
also  was,  myself,  wisliing  to  be  accursed  from  Christ:)  who 
are  Israelites;  whose  are  the  adoption,  and  the  glory,  and 
the  covenants,  and  the  giving  of  the  law,  and  the  rites  of 
ser^dce,  and  the  promises;  whose  are  the  fathers;  and  from 
whom  the  Messiah  descended,  according  to  the  flesh;  who  is 
over  all,  God  blessed  forever.     Amen. 

6. — N'ow,  it  is  not  to  be  supposed  that  the  promise  of 
God  has  failed;  for  all  the  descendants  of  Israel  are  not  Is- 


Cri.  JX.  ROMANS.  297 

rael.  N^either  are  they  all  children  because  they  are  the  seed 
of  Abraham;  but  "  In  Isaac  shall  your  seed  be  called." 
That  is,  the  children  oi'the  flesh  are  not  the  children  of  God; 
but  the  ehidren  of  the  promise  are  counted  for  seed.  For 
the  word  of  promise  was  this,  "According  to  this  time,  I  will 
come,  and  Sarah  shall  have  a  sou."  And  not  only  this,  but 
Rebecca,  also,  having  conceived  twins,  by  one,  even  Isaac 
our  father;  (they,  indeed,  not  being- yet  born;  neither  hav- 
ing done  any  good  or  evil;  that  the  purpose  of  God  might 
stand,  by  an  election;  not  on  account  of  works,  but  of  him 
who  calls:)  it  was  said  to  her,  "The  elder  shall  serve  the 
younger;"  as  it  is  wi'itten,  "Jacob  I  have  loved,  but  Esau  I 
have  slighted." 

14. — What  shall  we,  then,  say?  Is  there  not  injustice 
with  God? 

15. — By  no  means.  For  he  says  to  Moses,  "  I  will  have 
mercy  on  whom  I  will  have  mercy;  and  I  will  have  compas- 
sion on  whom  I  will  have  compassion."  So,  then,  it  is  not 
of  him  who  wills,  nor  of  him  who  runs;  but  of  God,  who 
shows  mercy.  Besides,  the  scripture  says  to  Pharaoh,  "  Even 
for  this  same  purpose  I  have  roused  you  up;  that  I  might 
show,  in  you,  my  power;  and  that  my  name  might  be  pub- 
lished through  all  the  earth."  Well,  then,  he  has  mercy  on 
whom  he  will;  and  whom  he  will,  he  hardens. 

19. — But,  you  will  say  to  me,  Why  does  he  still  find 
limit,  for  who  has  resisted  his  will?  Nay,  but,  O  man,  who 
arc  you,  who  I'cply  against  God?  Shall  the  thing  formed, 
say  to  him  who  formed  it,  Why  have  you  made  me  thus? 
Has  not  the  potter  a  just  power  over  the  clay,  to  make  of 
the  same  lump  one  vessel  to  honor,  and  another  to  dishonor? 
Yet  God,  willing  to  show  his  wrath,  and  make  known  his 
power,  did  bear,  with  much  long-suffering,  the  vessels  of 
wrath,  fitted  lor  destruction.  And  that  he  might  make 
known  the  riches  of  his  glory,  on  the  vessels  of  mercy,  which 
he  had  before  prepared  for  glory:  even  lis,  whom  he  has 
called;  not  ol"  the  Jews  only,  but  also  of  the  Gentiles. 
Even  as  he  says,  by  Ilosea,  "  They  shall  be  called  my  peo- 
ple, who  were  not  my  ])eople;  and  she  beloved,  who  was  not 
beloved.  And  it  shall  come  to  pass,  in  the  place  where  it 
was  said  to  them.  You  are  not  my  people;  there  they  shall 
b(  called.  Sons  of  the  living  God." 

27. — Besides,  Isaiah  cries,  concerning  Israel,  "Though 
the  number  of  the  children  of  Israel  be  as  the  sand  of  the 
sea,  only  a  remnant  shall  be  stived.  For  he  is  about  to  com- 
plete and  hasten  his  work  in  righteousness;  ibr  a  shoit  work 
will  the   Lord   make  upon   lliis   land."     And,  as  Isaiah  Ini' 


298  EOMAl^S.  Ch.  X. 

said  before,  "  Unless  the  Lord  of  hosts  had  left  us  a  seed, 
we  should  have  become  as  Sodom,  and  been  made  like  to 
Gomorrah."  What  shall  we  say,  then,  that  the  Gentiles, 
who  did  not  seek  aftei-  justification,  have  attained  justifica- 
tion, even  a  justification  which  is  by  f:\ith?  But  Israel,  who 
followed  a  law  of  justification,  have  not  attained  to  a  \a\\ 
of  justification.  Why?  Because  tJtet/  songht  it  not  by  fiiith; 
but,  as  it  wci-e,  by  works  of  law:  for  they  stumbled,"^  at  the 
ston.!  of  stumbling.  As  it  is  written,  "  Behold  I  place  in 
Zion  a  stone  of  stumbling-,  and  a  rock  of  offense;  and  who- 
soever believes  on  it,  shall  not  be  ashamed." 

X. — Brethren,  indeed  my  heart's  desire  and  ])raycr  to 
God  for  them,  is,  that  they  may  be  saved.  Foi'  I  testily  for 
them,  that  they  have  a  zeal  for  God;  but  not  according  to 
knowledge;  for  being  ignorant  of  God's  justification,  and 
seeking  to  establish  their  own,  they  have  not  submitted  to 
the  justification  which  is  of  God.  For  Christ  is  the  end  of 
the  law  for  justification  to  every  believer.  Xow  Moses  de- 
scribes the  justification  which  is  by  the  law,  that  "  the  man 
who  does  these  things  shall  live  by  them."  But  the  justifi- 
cation which  is  by  faith  speaks  thus:  Say  not  in  your  heart, 
Who  shall  ascend  into  heaven?  that  is,  to  bring  Christ  down. 
Or,  Who  shall  descend  into  the  abyss?  that  is,  to  bring  up 
Christ  li'om  the  dead.  But  what  does  it  say?  (The  Avord 
is  near  you — in  your  mouth,  and  in  your  heart;  that  is,  the 
word  of  fiiith  which  we  preach:)  that  if  you  will  openly 
confess  with  jour  mouth,  that  Jesus  is  Lord,  and  believe 
with  your  heart  that  God  raised  him  from  the  dead,  you 
shall  be  saved.  (Fo)-  with  the  heart  man  believes  to  justifi- 
cation: and  with  the  mouth  confession  is  made  to  salvation.) 
For  the  scripture  says,  "  ]^o  one,  who  believes  on  him,  shall 
be  ashamed." 

12. — Indeed,  there  is  no  distinction  either  of  Jew  or  of 
Greek:  for  the  same  Lord  of  all,  is  rich  toward  all  who  call 
upon  him.  "For  whoever  will  call  on  the  name  of  the  Lord 
shall  be  saved."  But  how  shall  they  call  on  him  in  whom 
they  have  not  believed?  and  how  shall  they  believe  in  him, 
of  whom  they  have  not  heard?  and  how  shall  they  hear, 
without  a  proclaimer?  and  how  shall  they  proclaim,  unless 
they  be  sent?  as  it  is  written,  "  How  beautiful  are  the  feet 
of  them,  who  bring  the  joyful  message  of  peace — of  them, 
who  bring  the  joyful  news  of  good  things!"  Xevci'the- 
less,  all  have  not  obeyed  the  gospel;  for  Isaiah  says,  "Lord, 
who  has  believed  our  report?"  (So,  then,  faith  comes  by 
hearing,  and  heai'ing  by  the  word  of  God.)  But  I  ask,  have 
they  not  heard?     Yes,  indeed,  "Their  sound  has  gone  out 


Cn.  XI.  ROMAN'S.  290 

to  all  the  earth,  and  their  words  to  the  ends  of  the  world." 
I  ask  again,  has  not  Israel  known?  First,  Moses  says,  "  I 
will  provoke  you  to  jealousy  by  that,  which  is  no  nation; — 
by  a  foolish  nation  I  will  eni'ag-c  you."  Besides,  Isaiah  is 
very  bold  when  he  says,  "I  am  found  by  them,  who  did  not 
seek  me:  I  am  shown  to  them,  who  did  not  ask  forme." 
But  concerning-  Israel  he  says,  "All  the  day  long,  have  1 
stretched  forth  my  hand  to  a  disobedient  and  i-ebelliiig  peo- 
ple." 

XI. — I  say,  then,  has  God  cast  off  his  people?  By  no 
means.  For,  even  I  am  an  Israelite,  of  the  seed  of  Abra- 
ham, of  the  tribe  of  Benjamin.  God  has  not  cast  off  his 
people  whom  formerly  he  acknowledged.  Do  you  not  know, 
what  the  scripture  says  to  Elijah;  when  he  complains  to  God 
against  Isi-ael,  saying,  "  Lord,  they  have  killed  thy  prophets, 
and  have  digged  down  thy  altai-s,  and  I  am  let  alone,  and 
they  seek  my  life?"  But  what  says  the  answer  of  God  to 
him?  "  I  have  reserved  to  myself  seven  thousand  men,  who 
have  not  bowed  the  knee  to  Baal."  So,  then,  even  at  this 
present  time,  there  is  a  remnant  according  to  an  election  by 
iavor.  And  if  by  favor,  it  is  no  more  of  works:  otherwise 
favor  is  no  more  favor. 

7. — What  then?  The  thing  Israel  earnestly  seeks,  that 
he  has  not  obtained. 

8. — But  the  election  has  obtained  it,  and  the  rest  are 
blinded.  As  it  is  written,  "  God  has  given  them  a  spirit  of 
deep  sleep;  eyes  not  seeing,  and  ears  not  hearing,  until  this 
present  day."  And  David,  says,  "  Let  their  table  be  for  a 
snare,  and  a  trap,  and  a  stumbling  block,  and  a  recompense 
to  them.  Let  their  eyes  be  darkened,  so  as  not  to  see;  and 
let  them  bow  down  their  back  continually." 

11. — I  ask,  then,  have  they  stumbled,  that  they  may  fall? 
By  no  means.  But,  through  their  fall,  salvation  is  given  to 
the  Gentiles,  to  excite  them  to  emulation. 

12. — Xow,  if  the  fall  of  them  lie  the  riches  of  the  world; 
and  the  diminishing  of  them  the  riches  of  the  Gentiles;  how 
much  more  their  liillness?  Now,  I  speak  to  you,Gentiles, 
(and  inasmuch  as  F  am  the  Ai)ostlc  to  the  Gentiles,  I  do 
honor  to  my  ministry,)  if  by  any  means  I  may  excite  to  em- 
ulation my  kindred,  and  may  save  some  of  them.  For,  if 
the  casting  away  of  them  be  the  reconciling  of  the  world; 
what  will  the  receiving  of  tlifm  he,  but  life  from  the  dead? 
Moreover,  if  the  first  Ihiit  be  holy,  the  mass  is  also  holy; 
and  if  the  root  be  holy,  so  are  the  branches.  Now,  if  some 
of  the  branches  weie  broken  otf,  and  you  who  are  a  wild 
olive,  are  ingralted  among  them,  and  are  become  a  joint  par- 


300  koma:n^s.  Ch.  xn. 

taker  of  the  root  and  fatness  of  the  olive;  boast  not  against 
the  branches :  but  if  you  boast,  still,  you  bear  not  the  root, 
but  the  root  you. 

19. — You  will  say,  however,  The  branches  were  broken 
off,  that  I  might  be  grafted  in. 

20. — True:  by  unbelief  they  were  broken  off,  and  you, 
by  fiiith,  stand.  Be  not  high-minded,  but  fear.  For,  if  God 
spared  not  the  natural  branches;  perhaps,  neither  will  he 
spare  you. 

22. — Behold,  then,  the  goodness  and  severity  of  God! 
Toward  them  who  fell,  severity :  but  toward  you,  goodness, 
if  you  continue  in  his  goodness:  otherwise,  you  also  shall 
be  cut  off.  And  even  they,  if  they  continue  not  in  unbelief, 
shall  be  grafted  in :  for  God  is  able  to  graft  them  in  again. 
For  if  you  were  cut  off  from  the  olive,  by  nature  wild,  and 
were,  contrary  to  nature,  grafted  into  the  good  olive;  how 
much  rather  shall  those  who  are  the  natural  branches,  be 
grafted  into  their  own  olive?  For,  brethren,  that  you  may 
not  be  wise  in  your  own  conceits,  I  would  not  have  you  ig- 
norant of  this  secret,  that  blindness,  in  part,  has  happened 
to  Israel,  till  the  fullness  of  the  Gentiles  come  in.  And  so 
all  Israel  shall  be  saved;  as  it  is  written,  "  The  deliverer' 
shall  come  out  of  Zion,  and  shall  turn  away  ungodliness 
from  Jacob.  For  this  is  my  covenant  with  them,  when  I 
shall  take  away  their  sins."  With  respect  to  the  gospel,  in- 
deed, they  are  enemies,  on  your  account:  but  with  I'espect 
to  the  election,  they  are  beloved  on  account  of  the  fothers. 
For  the  free  gifts  and  calling  of  God  are  without  repent- 
ance. Besides,  as  you,  in  times  past,  have  disobeyed  God, 
yet  now  have  obtained  mercy  through  their  disobedience; 
even  so  these,  also,  have  now  disobeyed,  that  through  your 
mercy,  they  also  may  obtain  mercy.  Foi-  God  has  shut 
up  together  all  for  disobedience,  that  he  might  have  mercy 
upon  all. 

33. — Oh  the  depth  of  the  riches  and  of  the  wisdom  and 
of  the  knowledge  of  God!  How  unsearchable  are  his  judg- 
ments, and  his  ways  past  finding  out!  For  who  has  known 
the  mind  of  the  Lord?  or  who  has  been  bis  counsellor?  or 
who  has  first  given  to  him,  and  it  shall  be  recompensed  to 
him  again?  For,  from  him,  and  by  him,  and  to  him,  are  all 
things:  to  him  be  the  glory  forever.     Amen. 

xn. — Whei'eibre,  Ijrethreii,  I  beseech  you,  by  the  tender 
mercies  of  God,  that  you  present  your  bodies  a  living  sac- 
rifice, holy,  acceptable  to  God,  which  is  yoiu'  reasonable  ser- 
vice. And  be  not  conformed  to  this  world,  but  be  trans- 
formed by  the  renewal  of  your  mind;  that  you  may  approve 


Ch.  Xm.  ROMAICS.  301 

the  will  of  God,  which  is  good,  and  acceptable,  and  perfect. 
Also,  by  the  favor  which  is  given  to  me,  I  charge  eveiy  one 
of  you  not  to  think  more  highly  of  himself  than  he  ought 
to  think;  but  to  think  modestly,  as  God  has  distributod  to 
every  one  a  portion  of  faith.     For,  as  in  one  body  we  have 
many  monibers,  but  all  the  members  have  not  the  snmo  office; 
so  we,  the  manj'-,  are  one  body  under  Christ,  and  individu- 
ally members  of  one  another.     Having,  then,  gifts  differing 
according  to  the  favor  which  is  given  to  us — if  proi)hecy 
act   according   to    the    measure   of   faith — if   a   ministei'ial 
office,  in  that  oflSce — if  one  is  a  teacher,  in  teaching — and 
the  exhorter,  in  exhortation.     Let  him  who  distiibutes  act 
with  disinterestedness — him  that  jiresides,  with  assiduity — 
him  that  shows  mercy,  with  cheerfulness.    Let  love  be  with- 
out hypocrisy.     Abhor  the  evil — adhere  closely  to  the  good. 
In  brotherly  love,  be  tendei'ly  affectionate  to  one  another — 
in  honor,  prefer  one  another.     In  business,  be  not  slothful. 
Be  fervent  in  spirit — constant  in  serving  the  Lord.    Be  joy- 
liil  in  hope,  patient  in  affliction,  steadfastly  persevering  in 
prayer.    Communicate  to  the  necessities  of  the  saints.    Fol- 
low hospitality  to   strangers.     Bless   them   Avho   persecute 
you — bless,  and  curse  not.     Rejoice  with  them  who  rejoice, 
and  weep  with  them  who  weep.     Be  of  the  same  disposition 
toward  one  another.     Do  not  care  Ibr  high  things;  but  ac- 
commodate yourselves  to  those  which  are  humble.     Be  not 
wise  in  your  own  conceits.     To  no  one  ix'turn  evil  for  evil. 
Seek  after  things  honorable  in  the  sight  of  all  men.     What 
relates  to  you  is,  live  in  peace  with  all  men,  if  possible.  Be- 
loved, do  not  avenge  yourselves,  but  give  place  to  the  wrath 
of  God;  ibr  it  is  written,  "  Vengeance  belongs  to  me;  1 
will  repay,  says  the  Lord."     Therefore,  if  your  enemy  hun- 
ger, give  him  Ibod:  if  he  thirst,  give  him  drink:   for  by  do- 
ing this,  you  will  heap  coals  of  fire  on   his   head.     Be  not 
XIIL  overcome  by  evil,  but  overcome  evil  with  good.     Let 
every  soul  be  sidoject  to  the  higher  powers.     For  there  is 
no  power  but  (i-om  God;  and  those  that  exist  are  i)laced  un- 
der God.     Wherefore,  he  who  sets  himself  in  opposition  to 
(he  power,  resists  the  ordinance  of  God:  and  they  who  re- 
sist shall  procure  punishment  to  themselves.    For  rulers  ai'c 
not  a  terror  to  good  works,  but  to  evil.     Would  you,  then, 
not  be  afraid  of  the  power?     Do  that  which  is  good,  and 
you  shall   have   praise  of   the  same.      For  the    ruler  is  a 
servant  of  God  for  good  to  you.     But  if  you  do  that  which 
is  evil,  be   afraid;  because  he  does  not  bear  the  sword  in 
vain.     For   he    is   a  servant  of  God,  a   revenger   to   indict 
wrath  on  him  who  works  evil.     Wherefore,  it  is  necessary 


302  ROMAN'S.  Ch.  XIT. 

for  you  to  be  subject,  not  ouly  on  account  of  punishment, 
but  also  on  account  of  conscience.  For  this  reason,  there- 
fore, you  pay  taxes  also  to  them,  because  they  are  public  min- 
isters of  God,  attending-  continually  to  this  very  business. 
Render,  therefore,  to  all  their  dues;  to  whom  tax  is  due,  tax; 
to  whom  custom,  custom;  to  whom  fear,  fear;  to  whrmi  hon- 
or, honor.  Owe  no  man  anything,  unless  to  love  one  an- 
other. For  he  who  loves  another,  has  fulfilled  the  hiw.  Fur 
this,  "You  shall  not  commit  adultery.  You  shall  not  kill, 
You  shall  not  steal,  You  shall  not  covet;"  and  if  there  be 
any  other  commandment,  it  is  summed  up  in  this  precept, 
namely,  "  You  shall  love  your  neighbor  as  yourself."  Love 
works  no  evil  to  one's  neighbor:  therefore,  love  is  the  ful- 
filling of  the  law.  Further,  knowing  the  season,  that  it  is 
now  the  houi-  lor  us  to  awake  out  of  sleep.  (For  now  our 
salvation  is  nearer  tlian  when  we  believed:  the  night  is  fai 
iidvanced,  and  the  day  is  at  hand.)  Let  us,  theref<:»re,  put  oft" 
the  works  of  darkness,  and  let  vts  put  on  the  armor  of  light. 
Let  us  walk  about  decently,  as  in  the  day,  not  in  reveling.s 
and  drunkenness;  not  in  chamberings  and  lasciviousness; 
not  in  strife  and  envy.  But  put  on  the  Lord  Jesus  Christ, 
and  make  no  pi-ovision  for  the  lusts  of  the  flesh. 

XIV. — Receive  him  Avho  is  weak  in  the  faith,  without 
regard  to  differences  of  opinions.  One,  indeed,  believes  he 
may  eat  everything;  but  he  who  is  weak  eats  herbs  only. 
Let  not  him  who  eats,  desi)ise  him  who  eats  not:  and  let  not 
him  who  eats  not,  condemn  him  who  eats:  for  God  has  re- 
ceived him.  Who  are  you  that  condemn  another  man's 
servant?  By  his  own  master  he  stands  or  falls;  and  he  shall 
be  made  to  stand,  for  God  is  able  to  make  him  stand.  One, 
indeed,  thinks  one  day  more  holy  than  another:  but  anothei' 
thinks  every  day  alike.  Let  every  one  be  convinced  in  his 
own  mind.  He  who  observes  the  day,  observes  it  to  the 
L(ji'd;  and  he  who  does  not  observe  the  day  to  the  Lord, 
does  not  observe  it:  he  who  eats,  eats  to  the  Lord,  for  he 
gives  God  thanks:  and  he  who  eats  not  to  the  Lord,  eats 
not,  and  gives  God  thanks.  For  none  of  us  lives  to  him- 
self, and  none  of  us  dies  to  himself.  But  whethei'  we  live, 
we  live  to  the  Lord;  and  whether  we  die,  we  die  to  the  Lord : 
whether  we  live,  therefore,  or  die,  we  are  the  Lord's.  For 
to  this  end,  Christ  both  died  and  rose,  and  lives  again,  that 
he  might  rule  over  both  the  dead  and  the  living.  But  you, 
why  do  you  condemn  your  brother?  and  you,  also,  why  do 
you  despise  your  brother?  ibr  we  shall  all  be  placed  belbre 
the  judgment  seat  of  Christ.  For  it  is  wiitten,  "As  I  live, 
says  the  Lord,  surely  every  knee  shall  bow  to  me,  and  every 


Cii.  Xy.  ROMAN^S.  303 

tongue  shall  confess  to  God."  Well,  then,  every  one  of  us 
shall  give  an  account  of  himself  to  God.  Let  us,  therefore, 
no  moi-e  judge  one  another;  but  let  us  decide,  rather,  not  to 
lay  an  occasion  of  stumbling  before  a  brother,  or  a  cause  of 
falling.  I  know,  and  am  persuaded  by  the  Lord  Jesus,  that 
there  is  nothing  unclean  of  itself;  yet,  to  him  who  accounts 
anything  to  he  unclean,  to  that  man  it  is  unc'ean.  JSTow,  if 
your  brother  be  hurt  through  your  meat,  you  no  longer  walk 
as  love  requires.  Do  not  desti'oy  him  with  your  meat  for 
Avhom  Christ  died.  Let  not  your  good,  then,  be  evil  spoken 
of.  For  the  Reign  of  God  is  not  meat  and  drink;  but  right- 
eousness and  peace,  and  joy,  in  the  Holy  Spirit.  And  he 
who,  by  these  things,  serves  Christ,  is  accei)table  to  God, 
and  approved  by  men.  Well,  then,  let  us  strive  after  peace, 
and  mutual  edification.  Do  not,  tor  the  sake  of  meat,  de- 
stroy the  work  of  God.  All  meats,  indeed,  are  clean;  but 
that  meat  is  hurtful  to  the  man  who  eats  to  occasion  stumb- 
ling. It  is  good  neither  to  eat  flesh,  nor  to  drink  wine,  nor 
to  do  any  thing  by  wliich  your  brother  is  made  to  stumble,  or 
to  fall,  or  is  weakened.  You  have  faith:  keep  it  to  your- 
self, in  the  sight  of  God.  Happy  is  he  who  does  not  con- 
demn himself  in  what  he  approves.  For  he  who  discerns  a 
difference,  between  meats  is  condemned,  if  he  eat;  because 
he  eats  not  from  fiuth:  for  what  is  not  from  faith  is  sin. 

xy. — We,  then,  who  are  strong,  ought  to  bear  the  in- 
fii'mitics  of  the  weak,  and  not  to  please  ourselves.  Where- 
fore, let  every  one  of  us  please  his  neiglibor,  as  far  as  it  is 
good  for  edification.  For  even  Christ  sought  not  his  own 
pleasure:  but,  as  it  is  written,  "The  reproaches  of  them  who 
reproached  you,  have  liillcn  on  me."  Now  whatever  things 
were  before  written,  were  written  for  our  instruction:  that, 
through  the  patience  and  admonition  of  the  scrij)tures,  we 
might  have  hope.  Xow,  may  the  God  who  gives  patience 
and  admonition,  give  to  you  mutual  unity  of  sentiment,  ac- 
<:ording  to  Christ  Jesus.  That  with  one  mind,  and  witii 
one  voice,  you  may  glorify  God,  even  the  Father  of  our 
Lord  Jesus  Christ.  Wherefore,  cordially  receive  one  an- 
other; even  as  Christ  also  has  received  lis  to  the  glory  of 
God. 

S. — Now,  I  affirm  that  Jesus  Christ  became  a  minister 
of  the  circumcision  on  account  of  the  truth  of  God,  in  order 
toconfiiiu  the  j)romises  made  to  the  fathers;  and  that  the 
Gentiles  might  praise  God  on  account  of  mercy:  as  it  is 
written,  '-For  this  cause  I  will  glorify  thee  among  the  CJen- 
tiles,  and  sing  to  thy  name."     And  again    he  says,  "  Ke- 


304  ROMA:NrS.  Ch.  XV. 

joice,  you  Gentiles,  with  his  people."  And  again,  "Praise 
the  Lord,  all  you  Gentiles;  and  extol  him,  all  you  people." 
And  again,  Isaiah  says,  "There  shall  be  a  root  of  Jesse, 
and  one  shall  arise,  to  be  a  leader  of  the  Gentiles;  upon 
him  shall  the  Gentiles  place  their  hope."  Now,  may  the 
God  of  hope  fill  you  with  all  joy,  and  peace,  in  believing; 
in  order  that  you  may  abound  in  that  hope,  through  rhe 
power  of  the  Holy  Spirit.  However,  my  brethren,  I  myself 
am  persuaded  concerning  you,  that  you  also  are  full  of  good- 
ness, being  filled  with  all  knowledge;  able,  also,  to  instruct 
one  another.  But,  I  have  written  the  more  boldly  to  you, 
brethren;  partly,  as  calling  things  to  your  remembrance 
through  the  favor  which  is  given  me  of  God.  In  order  to 
my  being  a  minister  of  Jesus  Christ,  among  the  Gentiles, 
ministei'ing  the  gospel  of  God,  that  there  might  be  an  offer- 
ing of  the  Gentiles  most  acceptable;  being  sanctified  by 
the  Holy  Spirit.  I  have,  therefore,  glorying,  through  Christ 
Jesus,  with  respect  to  things  pertaining  to  God.  But,  I 
will  not  dare  to  speak  anything  of  what  Christ  has  not 
wrought;  but,  of  what  he  has  wrought,  by  me,  in  order  to 
the  obedience  of  the  Gentiles  in  word  and  deed;  by  the 
power  of  signs  and  wonders,  and  by  the  power  of  the  Holy 
Si)irit:  so  that  from  Jerusalem,  and  round  about,  as  far  as 
lUyricura,  I  have  fully  declared  the  gospel  of  Christ;  and 
so,  also,  that  I  was  strongly  desirous  to  declare  the  gospel 
where  Christ  was  not  named,  that  I  might  not  build  on  an- 
other's foundation.  But,  as  it  is  written,  "They  shall  see, 
to  whom  nothing  has  been  told  concei'ning  him;  and  they 
who  have  not  heard,  shall  understand." 

22. — For  which  reason,  also,  I  have  been  greatly  hin- 
dered from  coming  to  you.  But  now,  having  no  more  place 
in  these  i)arts,  and  having  for  many  yeai's  a  sti'ong  desire  to 
come  to  you,  whensoever  I  go  towai'd  Spain,  I  hope,  as  I 
pass  on,  to  see  you,  and  to  be  brought  on  my  way  thither 
by  you,  when  I  shall  first,  in  some  measure,  be  satisfied  with 
your  company.  But  now  I  go  to  Jerusalem,  ministering 
to  the  saints;  for  Macedonia  and  Achaia  have  been  pleased 
to  make  some  contribution  for  the  poor  of  the  saints  who  are 
in  Jerusalem.  They  have  been  pleased,  indeed;  and  theii' 
debtors  they  are:  for  if  the  Gentiles  have  partaken  of  their 
spiritual  things,  they  ought  certainly  to  minister  to  them  in 
temporal  things.  Wherefore,  having  finished  this  afi'air. 
and  having  sealed  to  them  this  li-uit,  I  will  go  from  thence 
by  you  into  Spain.  And  I  know  that  when  I  come  to  you, 
I  shall  come  in  the  fullness  of  the  blessing  of  ChriK. 

30.-  -Now,  I  beseech  you,  brethren,  by  the  Lc  ^'  Jesus 


Ch.  XYI.  ROMAN^S.  305 

Christ,  and  by  the  love  of  the  Spirit,  that  you  strive  to- 
gether with  nie,  by  prayers  for  me  to  God;  that  I  may  be 
delivered  fi-om  the  disobedient  in  Judea;  and  that  my  ser- 
vice, which  I  am  perlbrniing  for  Jerusalem,  may  be  accept- 
able to  the  saints:  that  in  joy  I  may  come  to  you,  through 
the  will  of  God,  and  may  be  refreshed  among  you.  Now 
may  the  God  of  peace  be  with  you  all.     Amen. 

XVI. — I  recommend  to  you  Phebe,  our  sister,  who  is  a 
deaconess  of  the  congregation  at  Cenchrea,  that  you  may 
receive  her  in  the  Lord,  as  becomes  saints,  and  assist  hei",  in 
whatever  business  she  may  have  need  of  you:  for,  indeed, 
she  has  been  a  helper  of  many,  and  especially  of  me  Salute 
Priscilla  and  Aquila,  my  fellow-laborers  in  Christ  Jesus. 
These  persons,  for  my  life,  laid  down  their  own  neck;  to 
whom  not  I  only  give  thanks,  but  even  all  the  congregations 
of  the  Gentiles.  Likewise,  salute  the  congregation  which  is 
in  their  house.  Salute  Epenetus,  my  beloved,  who  is  the 
first  fruit  of  Asia  to  Christ  Jesus.  Salute  Mary,  who  labored 
much  lor  us.  Salute  Andronicus,  and  Junias,  my  kinsmen, 
and  my  fellow-prisonei's,  who  are  of  note  among  the  Apos- 
tles, and  who  were  in  Christ  before  me.  Salute  Amplias, 
my  beloved  in  the  Lord.  Salute  Urbanas,  our  fellow-laborer 
in  Christ,  and  Stachys,  my  beloved.  Salute  Appelles,  the 
appi'ovcd  in  Christ.  Salute  those  who  are  of  the  family  of 
Aristobulus.  Salute  Ilcrodion,  my  kinsman.  Salute  those 
of  the  family  of  Narcissus,  who  are  in  the  Lord.  Salute 
Tryjjhena  and  Try])hosa,  who  labor  in  the  Lord.  Salute  the 
beloved  Persis,  who  labored  much  in  the  Lord.  Salute  liu- 
ftis,  the  chosen  in  the  Lord,  and  her  who  is  the  mother  both 
of  him  and  of  me.  Salute  Asyncritus,  Phlegon,  Hennas, 
Patrobas,  Ilei'mes,  and  the  brethren  with  them.  Salute  Phi- 
lologus,  and  Julia,  Nereus,  and  his  sister,  and  Olympas,  and 
all  the  saints  who  ai"e  with  them.  Salute  one  another  with 
a  holy  kiss.  The  congregations  of  Christ  salute  you.  Now, 
I  beseech  you,  brethren,  mark  them  who  make  sejjarations 
and  occasions  of  falling,  contrary  to  the  doctrine  which  you 
have  learned;  and  avoid  them.  For  they  who  are  such,  do 
not  serve  our  Lord  Jesus,  but  their  own  belly;  and  by  flat- 
tery and  fair  speeches,  deceive  the  hearts  of  the  simple. 
Now  your  obedience  is  reported  to  all  men.  I  therelbre  re- 
joice on  your  account;  nevei'theless,  I  wish  you,  indeed,  to 
be  wise  with  i-cspect  to  good;  and  simple  with  respect  to 
evil.  May  the  God  of  peace  bruise  Satan  under  your  feet 
soon!  The  favor  of  oui-  Lord  Jesus  Christ  be  with  you. 
Timothy,  my  fellow-laborer,  and  Lucius,  and  Jason,  and  Sos- 
ipater,  my  kinsmen,  salute  you.  I,  Tertius,  who  wrote  this 
20 


306  ROMAl>fS.  Ch.  XVL 

letter,  salute  you  in  the  Lord.  Gaius,  my  host,  and  of  the 
whole  congregation,  salutes  you.  Erastus,  the  chamberlain 
of  the  city,  salutes  you,  and  Quartus,  your  brother.  The 
favor  of  our  Lord  Jesus  Christ  be  with  you  all!  Amen. 
Now  to  Him  who  is  able  to  establish  you  according  to  my 
gospel,  and  the  proclamation  of  Jesus  Christ,  according  to 
the  revelation  of  the  secret,  concealed  in  the  times  of  the 
ages,  (but  is  now  made  manifest  by  the  prophetic  writings, 
and  by  the  commandment  of  the  eternal  God  is  made  known 
to  all  the  Gentiles,  in  order  to  the  obedience  of  faith:)  to 
the  wise  God  alone,  through  Jesus  Christ,  to  ^hom  be  the 
glory  forever.     Amen. 


Ch.  I.  I.   CORINTHIANS.  307 


TH2 

FIRST    EPISTLE 

OP 

PAUL,   THE   APOSTLE, 

TO   THE 

CORINTHIANS. 

[■WEITTEN  FROM  EPHESUS,  A.D.  56.] 


1. — PAUL,  a  called  Apostle  of  Jesus  Christ,  by  the  will 
of  God,  and  Sosthenes,  the  brother,  to  the  congregation  of 
God  which  is  in  Corinth,  sanctified  by  Christ  Jesus,  called 
saints;  with  all,  in  eveiy  place,  who  invoke  the  name  of  our 
Lord  Jesus  Christ,  both  their  Lord  and  oui-s:  favor  and 
peace  be  with  you  from  God  our  Father,  and  from  the  Lord 
Jesus  Christ. 

4. — I  give  thanks  to  my  God  always  in  respect  of  you; 
on  account  of  the  favor  of  God,  which  was  given  to  you 
thiough  Jesus  Christ;  that  you  were  enriched  with  every 
gift,  by  him;  even  with  all  speech,  and  all  knowledge,  just 
as  the  testimony  of  Christ  was  confirmed  among  you:  so 
that  you  come  behind  in  no  gift,  waiting  for  the  full  mani- 
festation of  our  Lord  Jesus  Christ;  who  will  confirm  you 
till  the  end,  without  accusation  in  the  day  of  our  Lord  Jesus 
Christ.  God  is  faithful,  by  whom  you  have  been  called  into 
the  fellowship  of  his  Son  Jesus  Christ  our  Lord. 
.  10. — Now,  brethren,  I  beseech  you  by  tlie  name  of  our 
Lord  Jesus  Christ,  that  you  all  speak  the  same  thing,  and 
that  there  be  no  schisms  among  you;  but  that  you  be  per- 
fectly united  in  the  same  mind,  and  in  the  same  judgment. 
For  it  lias  been  declared  to  me  concerning  you,  my  brethren, 
l)y  some  of  the  family  of  Chloe,  that  there  are  contentions 
among  you.  And  I  mention  this,  that  each  of  you  says,  I, 
indeed,  am  of  Paul,  and  I  of  A  polios,  and  I  of  (Jephas,  and 
I  of  Christ.  Is  Christ  divided?  Was  Paul  crucified  for 
you?  or  were  you  iunuersed  into  the  name  of  I'aul?  I  give 
thanks  to  Crod  that  I  immersed  none  of  you  except  Crispua 


308  I.  CORTJsTTHIANS.  Ch.  II 

and  Gains;  lest  any  one  should  say  that  I  immersed  into 
my  own  name.  And  I  immersed  also  the  family  of  Stepha  ■ 
nus:  besides,  I  know  not  whether  I  immersed  any  other. 
For  Christ  did  not  send  me  to  immerse,  but  to  proclaim  the 
glad  tidings;  not,  however,  with  wisdom  of  speech,  that  the 
ci'oss  of  Christ  might  not  be  deprived  of  its  efficacy.  For 
this  doctrine  (the  doctrine  of  the  cross)  is,  indeed,  foolish- 
ness to  the  destroyed;  but  to  us,  who  are  saved,  it  is  the 
power  of  God.  Therefore,  it  is  written,  "  I  will  destroy  the 
wisdom  of  the  wise,  and  will  set  aside  the  knowledge  of  the 
pi-udent."  Where  is  the  wise  man?  where  the  scribe?  where 
the  disputers  of  this  world?  Has  not  God  shown  the  wis- 
dom of  this  world  to  be  folly?  For,  when,  in  the  wisdom 
of  God,  the  world,  through  wisdom,  knew  not  God,  it 
pleased  God,  through  the  foolishness  ol"  this  pi-oclamation, 
to  save  them  who  believe.  And  though  the  Jews  demand  a 
sign,  and  the  Gi'ceks  seek  wisdom;  yet  we  proclaim  a  cru- 
cified Christ :  to  the  Jews,  indeed,  a  stumbling  block,  and 
to  the  Greeks  foolishness :  but  to  them  who  are  called,  both 
Jews  and  Greeks,  Christ,  the  power  of  God,  and  the  wis- 
dom of-  God.  Because  the  foolishness  of  God  is  wiser  than 
men,  and  the  weakness  of  God  is  stronger  than  men.  For 
you  see  the  calling  of  you,  brethren,  that  not  many  wise 
men  after  the  flesh,  not  many  mighty,  not  many  noble;  but 
God  has  chosen  the  foolish  of  the  woi'ld  to  put  the  wise  to 
shame;  and  the  weak  God  has  chosen  to  put  the  strong  to 
shame;  the  ignoble  of  the  world,  and  the  despised,  God  has 
chosen;  nay,  those  that  are  nothing,  to  reduce  to  nothing 
those  that  are;  that  no  flesh  might  boast  in  his  presence. 
Of  him,  therefore,  you  are  in  Christ  Jesus,  who  is  become 
to  us  wisdom  from  God,  justification,  also,  and  sanctifica- 
tion,  and  redemption.  So  that,  as  it  is  written,  "Let  him 
who  boasts,  boast  in  the  Lord." 

II. — Now,  when  I  came  to  you,  brethren,  I  came  not 
with  excellency  of  speech,  and  of  wisdom,  declaring  to  you 
the  testimony  of  God.  For  I  determined  to  make  known 
nothing  among  you  but  Jesus  C%rist,  and  him  crucified. 
And  I,  in  weakness  and  in  fear,  and  in  much  trembling,  was 
with  you.  My  discourse,  also,  and  my  proclamation,  were 
not  with  persuasive  words  of  human  wisdom;  but  with  the 
demonstration  of  the  Spirit,  and  of  power.  That  yom*  faith 
might  not  stand  in  the  wisdom  of  men,  but  in  the  powei'  of 
God.  However,  we  speak  wisdom  among  the  perfect:  but 
not  the  wisdom  of  this  world ;  neither  of  the  rulers  of  this 
world,  who  are  to  be  brought  to  nothing.  But  we  speak 
the  mysterious  wisdom  of  God,  which  has  been  till   now 


Ch.  m.  I.  COKIKTIITANS.  309 

concealed;  which  God  declared  before  the  times  of  the  ages, 
Bhould  be  spoken  to  our  glory.  Which  none  of  the  ruloi'.s 
of  this  world  knew:  lor  if  they  had  known  it,  they  would 
not  have  crucified  the  Lord  of  glory.  For,  as  it  is  written, 
"Those  things  eye  has  not  seen,  and  ear  has  not  heard,  and 
into  the  heart  of  man  have  not  entered,  which  God  has  pre- 
pared  tor  them  who  love  him."  But  God  has  revealed  them 
to  us  by  his  Spirit;  for  the  Spii'it  searches  all  things,  even 
the  deep  things  of  God.  For  who,  of  men,  knows  the 
thoughts  of  a  man,  except  the  spii-it  of  man  which  is  in  him : 
60,  also,  the  thoughts  of  God  no  man  knows,  but  the  Spii'it 
uf  God.  Now,  we  have  received,  not  the  spirit  of  the  world, 
but  the  Spirit  which  comes  from  God,  that  we  might  know 
the  things  which  ai'c  gifted  to  us  by  God.  Which  things, 
also,  we  speak,  not  in  words  taught  by  human  wisdom;  but 
in  words  taught  by  the  Spirit,  explaining  spiritual  things  in 
spiritual  words.  Now,  an  animal  man  receives  not  the  thing 
of  the  Spirit  of  God:  ibr  they  are  foolishness  to  him;  neither 
can  he  kjiow  them,  because  they  are  spiritually  examined. 
But  the  spiritual  man  examines,  indeed,  all  things,  yet  he  is 
examined  by  no  one.  For  Avhat  anirnal  man  has  known  tlie 
mind  of  the  Lord,  who  will  instruct  him?  But  we  have  the 
mind  of  Christ. 

IIT. — Now,  I,  brethren,  could  not  speak  to  you  iis  to 
spiritual,  but  as  to  fleshly  men,  even  as  to  babes  in  Christ. 
Milk  I  gave  you — not  meat;  for  you  were  not  then  able  to  re- 
ceive it:  nay,  neither  yet  now  are  you  able,  because  you 
ai-e  still  fleshly.  For,  whereas,  among  you,  envying,  and 
strife,  and  divisions  subsist;  are  you  not  fleshly,  and  walk 
alter  the  mannei'of  men?  Besides,  while  one  says  I,  indeed, 
am  of  Paul;  and  another,  I  of  Apollos,  are  you  not  fleshly? 
For  who  is  Paul,  and  who  is  Apollos;  but  ministers,  by 
whom  you  have  believed,  even  as  the  Lord  has  given  to 
each?  I  have  planted,  Apollos  has  watered;  but  God  has 
made  to  grow.  So  that  neither  the  planter  is  anything,  nor 
the  waterer;  but  God,  who  makes  to  grow.  However,  the 
planter  and  (he  waterer  are  one,  alul  each  shall  receive  his 
proper  reward,  according  to  his  proper  labor.  Wherefore, 
we  arc  joint  laborers,  employed  by  God.  You  are  God's 
field;  you  are  God's  building.  According  to  the  favur  u[ 
God,  which  is  given  to  me  as  a  skillful  architect,  I  have  laid 
the  (bundation,  and  another  builds  upon  it.  But  let  every 
one  take  heeil  how  he  builds  on  il.  For  ollusr  Ibuiidalioii 
no  one  can  lay,  except  what  is  laid,  which  is  Jesus  Chiist. 
Now  if  any  one  build  on  lliis  Ibundation,  gold,  silver,  prec- 
ioutj  stones,  wooil,  hay,  stubble;  every  one's  work  isiiall   h^' 


310  L  COEINTHIANS.  Ch.  ^^ 

made  manifest:  for  the  day  will  make  it  plain,  because  it 
is  revealed  by  fire;  and  so  the  fire  will  try  every  one's  work, 
of  what  sort  it  is.  If  the  work  of  any  one  remain,  which 
he  has  built  upon  the  foundation:  he  shall  receive  a  reward. 
If  the  work  of  any  one  shall  be  burnt,  he  will  suffer  loss: 
himself,  however,  shall  be  saved,  yet  so  as  through  a  fire. 
Do  you  not  know  that  you  are  the  temple  of  God,  and  that 
the  Spirit  of  God  dwells  among  you?  If  any  one  destroy 
the  temple  of  God,  him  will  God  destroy;  for  the  temple 
of  God  is  holy,  which  temple  you  are. 

18. — Let  no  one  deceive  himself  If  any  one  among 
you  think  to  be  wise  in  this  age,  let  him  become  a  fool,  that 
he  may  be  wise.  For  the  wisdom  of  this  world  is  foolish- 
ness with  God;  for  it  is  written,  "He  entangles  the  wise 
in  their  own  craftiness."  And  again,  "The  Lord  knows 
the  reasonings  of  the  wise,  that  they  are  vain."  Where- 
fore, let  no  man  boast  in  men;  lor  all  things  are  yours: 
whether  Paul,  or  Apollos,  or  Cephas,  or  the  world,  or  life,  or 
death,  or  things  present,  or  things  to  come — all  are  yours; 
and  you  are  Christ's,  and  Christ  is  God's. 

IV.' — So,  then,  let  a  man  consider  us  as  servants  only  of 
Christ,  and  stewards  of  the  secrets  of  God.  JSTow,  it  is  re- 
quired in  stewards,  that  every  one  be  found  faithfid.  There- 
fore, to  me  it  is  a  very  small  matter  that  I  be  condemned  by 
you,  or  by  human  judgment,  seeing  I  do  not  condemn  my- 
self. For  I  am  conscious  to  myself  of  no  fixult.  However,  I 
am  not  by  this  justified;  but  he  who  judges  me  is  the  Lord. 
Wherefore,  do  nut,  before  the  time,  pass  any  judgment,  till 
the  Lord  come;  who  both  will  bring  to  light  the  hidden 
things  of  darkness,  and  lay  open  the  counsels  of  the  hearts; 
and  then  praise  shall  be  to  every  one  from  God.  Now,  these 
things,  brethren,  I  have  figuratively  applied  to  myself,  and 
Apollos,  for  your  sakes,  that  by  us  you  may  learn  not  to  es- 
teem teachers  above  what  has  been  written,  that  no  one  of 
you  may,  on  account  of  one  teacher,  be  pufied  up  against 
another.  Besides,  who  makes  you  to  differ?  For  what 
have  you  which  you  did  not  receive?  And  now,  if  you  did 
receive  it,  why  do  you  boast  as  not  receiving  it? 

8. — Now  you  are  filled!  now  you  are  become  rich  I  you 
have  reigned  without  us!  and  I  wish,  indeed,  you  had  reign- 
ed, that  we  also  might  reign  with  you.  For  I  think  that 
God  has  set  Ibi-tli  us,  the  Apostles,  last,  as  persons  appointed 
to  death;  because  we  are  made  a  spectacle  to  the  woi'ld, 
even  to  angels,  and  to  men.  We  are  fools  on  account  of 
Christ;  but  you  are  wise  in  Clnist:  we  are  weak,  but  you 
are  strong:  you  are  honored,  but  we  are  despised.     To  the 


cn.  y.  I.  cokti^thia:n's.  311 

|)resent  hour  we  both  hunger,  thirst,  and  are  naked,  and  are 
Ijuffeted,  and  have  no  certain  dwelling  place,  and  labor,  work- 
ing with  our  own  hands:  when  reviled,  we  bless:  when  per- 
secuted, we  bear:  when  deliimed,  we  beseech:  we  are  be- 
come as  the  purgations  of  the  world,  the  filth  of  all  things 
until  now.  I  write  not  these  things  to  shame  you;  but,  as 
my  beloved  children,  I  instruct  you.  For,  though  you  have 
ten  thousand  teachers  in  Christ,  yet  you  have  not  many 
fathers;  for,  to  Christ  Jesus,  through  the  gospel,  I  have  be- 
gotten you.  Wherefore,  I  beseech  you,  be  imitators  of  me. 
For  this  purpose  I  have  sent  to  you  Timothy,  who  is  my  be- 
loved son,  and  faithful  in  the  Lord:  he  will  put  you  in  mind 
of  my  ways,  which  are  in  Chi-ist,  even  as  I  teach  everywhere, 
in  every  congregation.  ]N^ow,  some  are  pufied  up,  as  if  I 
were  not  coming  to  you.  But  I  will  come  to  you  soon,  if 
the  Lord  will,  and  shall  know,  not  the  speech  of  them  who 
are  puifed  up,  but  the  power.  For  the  Reign  of  God  is  not 
in  word,  but  in  power.  What  do  you  incline?  Shall  I 
come  to  you  with  a  rod,  or  in  love,  and  in  the  spirit  of  meek- 
ness? 

V. — It  is  generally  reported  that  there  is  incest  among 
you;  and  such  incest  as  is  not  even  among  the  heathens — 
that  one  has  his  father's  wife.  And  you  are  puflfed  up,  and 
have  not  rather  bewailed,  so  that  he  who  has  done  this  work 
might  be  taken  from  among  you.  Wherefore,  I,  indeed, 
as  absent  in  the  body  yet  present  in  spirit,  have  already, 
as  present,  judged  him  who  committed  this  act.  My  sen- 
tence is  this:  You,  being  assembled,  my  spirit  also  being 
with  you;  in  the  name  of  the  Lord  Jesus  Christ,  with  the 
power  of  the  Lord  Jesus  Christ,  deliver  this  very  person  up 
to  Satan  for  the  destruction  of  the  flesh,  that  the  spirit  may 
be  saved  in  the  day  of  the  Lord  Jesus.  Your  boasting  is 
not  becoming.  Do  you  not  know,  that  a  little  leaven  leav- 
ens the  whole  mass?  Cleanse  out,  therefore,  the  old  leaven, 
that  you  may  be  a  new  Imni),  seeing  you  are  without  leaven; 
lor  even  our  passover,  Christ  is  sacrificed  for  us.  There- 
fore, let  us  keep  the  feast,  not  with  old  leaven,  neither  with 
the  leaven  of  malice  and  wickedness:  but  with  unleavened 
sincerity  and  truth. 

9. — I  wrote  you,  in  that  epistle,  not  to  associate  with  the 
vicious;  but  I  did  not  mean  in  general  the  fornicators  of 
this  world,  the  avaricious,  the  rapacious,  or  the  idolaters; 
seeing,  then,  indeed,  you  must  go  out  of  the  world. 

1 1. — lint  now  I  write  to  yon,  if  any  one,  called  a  brother, 
be  a  loruicator,  or  a  covetous  i)erson,  or  an  idolater,  or  u 
reviier,  or  a  drunkard,  or  an  extortioner;  not  to  associate,  not 


312  I.  CORIi^THIANS.  Cii.  VI. 

even  to  eat,  with  such  a  person.  For  what  have  I  to  do  to 
pronounce  sentence  on  them  also  who  are  without?  Do  not 
you  judi>e  them  wlio  are  within?  But  them  who  are  with- 
out, God  judges.  Therefore,  put  away  from  among  your- 
selves the  wicked  person. 

YI. — Dare  any  of  you,  having  a  matter  against  another, 
be  jiidged  by  the  unrighteous,  and  not  by  the  saints?  Do 
you  not  know  that  the  saints  are  to  judge  the  woiid?  And 
if  the  world  is  to  .be  judged  by  you,  are  you  unworthy  to 
to  decide  your  petty  causes?  Do  you  not  know  that  we 
are  to  judge  messengers?  Why  not,  then,  things  pertain- 
ing to  this  life?  If,  then,  you  have  the  cognizance  of  such 
matters,  why  do  you  set  those  to  judge  who  are  of  no  ac- 
count in  the  congi-egation?  For  shame  to  you  I  say  it!  So, 
then,  there  is  not  among  you  a  wise  man;  not  even  one,  who 
shall  be  able  to  decide  between  his  brethren!  But  brother 
with  brother  is  judged,  and  that  by  infidels!  Now,  there- 
fore, indeed,  there  is  plainly  a  fault  in  you,  that  you  have 
law-suits  with  one  another.  Why  do  you  not  rather  bear 
injury?  Why  do  you  not  I'ather  bear  the  being  defrauded? 
But  you  injure  and  defraud;  and  that,  too,  your  own  breth- 
ren. Do  you  not  know  that  the  unrighteous  shall  not  in- 
herit the  kingdtnn  of  God?  Be  not  deceived:  neither  for- 
nicators, nor  idolaters,  nor  adulterers,  nor  catamites,  nor 
sodomites,  nor  thieves,  nor  misers,  nor  drunkards,  noi'  re- 
vilers,  nor  extortioners,  shall  inherit  the  kingdom  of  God. 
And  such  were  some  of  you;  but  you  are  washed,  but  you 
are  sanctified,  but  you  are  justified,  by  the  name  of  the  Lord 
Jesus,  and  by  the  Spirit  of  our  God. 

12. — All  meats  are  lawful  for  me  to  eat,  but  all  are  not 
pi'oper:  all  meats  are  lawful  for  me  to  eat;  but  I  will  not  be 
enslaved  by  any  meat.  Meats  for  the  belly,  and  the  belly 
for  meats;  however,  God  will  destroy  both  it  and  them. 
Now,  the  body  was  not  made  for  uncleanness,  but  for  the 
Lord,  and  the  Lord  for  the  body:  and  God  has  both  raised 
the  Lord,  and  will  raise  up  us  by  his  own  power.  Do  you 
not  know  that  your  bodies  are  the  members  of  Christ?  Shall 
I,  then,  take  the  members  of  Christ  and  make  them  the 
members  of  a  harlot?  By  no  means.  What!  do  you  not 
know  that  he  who  is  strongly  attached  to  a  harlot  is  one 
body?  for  he  says,  "The  two  shall  be  one  flesh."  But  he, 
who  is  strongly  attached  to  the  Lord,  is  one  spirit.  Flee 
uncleanness.  Eveiy  sin  which  a  man  commits,  is  without 
the  body:  but  he  who  commits  uncleaimess,  sins  against  his 
own  body.  What!  do  you  not  knew  that  your  body  is  tbe 
temple  of  the  Holy  Spirit,  who  is  in  you,  whom  you  have 


Cn.  VII.  I.  C0KINTIIIA:N^S.  313 

from  God?  Besides,  you  are  not  your  own;  for  you  are 
bouyht  with  a  price:  therefore,  with  your  body  glorify  God. 

YII. — Xow,  coiicerniiig-  the  things  of  whi-ch  you  wrote 
me:  It  is  good  for  a  man  not  to  marry  a  woman.  Never- 
theless, on  account  of  uncleanness,  let  every  man  have  a 
wife  of  his  oAvn,  and  let  every  woman  have  her  own  hus- 
band. Let  the  husband  fulfill  his  obligations  to  his  wife: 
and  in  like  manner,  also,  the  wife  to  tlie  husband.  The  wile 
has  not  the  command  of  her  own  person,  but  the  husband: 
and  in  like  manner,  also,  the  husband  has  not  the  command 
of  his  own  person,  but  the  wife.  Deprive  not  one  another, 
unless,  perhaps,  by  consent,  for  a  time,  that  you  may  devote 
yourselves  to  prayer;  and  do  you  come  again  together,  that 
Satan  may  not  tempt  you  through  your  incontinency. 

6. — But  this  which  follows  I  speak  as  an  advice,  and  not 
as  an  injunction,  that  I  wish  all  men  to  be  as  I  myself  am. 
However,  each  has  a  proi)er  gift  fi-om  God;  one,  indeed, 
after  this  manner,  and  another  after  that.  I  -ay,  to  the  un- 
married men,  and  to  the  widows,  it  is  good  for  them  if  they 
can  remain  even  as  I  do.  Yet,  if  they  can  not  live  conti- 
nently, let  them  mariy;  for  it  is  belter  to  many  than  to  be 
in  [)ain.  Now,  those  who  have  married  I  charge,  (yet  not 
r,  but  the  Lord;)  let  not  a  wife  depart  from  her  husband: 
but  if  she  even  dt'i)art,  let  her  remain  unmarried,  or  be  rec- 
onciled to  her  husband;  and  a  husband  must  not  put  away 
his  wile.  But  the  rest  I  command,  not  the  Lord;  if  any 
brother  have  an  inlidel  wife,  who  hei'self  is  well  pleased  to 
dwell  with  him,  let  him  not  put  her  away.  And  a  woman 
who  has  an  infidel  husband,  who  himself  is  well  pleased  to 
dwell  with  her,  let  her  not  put  him  away.  For  tin;  infidel 
linsband  is  sandilied  by  the  wife,  and  the  infidel  wife  is 
sanctified  by  the  husband;  otherwise,  certainly  your  child- 
ren were  unclean;  whereas,  indeed,  they  are  holy.  ]Jut  il" 
the  infidel  depart,  let  him  depart:  the  brother  or  the  sister 
is  not  in  bondage  with  such;  but  God  has  called  us  to  peace. 
For  how  do  you  know,  O  wife!  whether  you  shall  save  your 
husband?  And  how  do  you  know,  O  husbandl  whether 
yon  shall  save  your  wife?  But  as  God  has  distributed  to 
every  one,  and  as  the  Lord  has  called  e\  cry  one,  so  let  him 
walk;  antl  so,  in  all  llic  congregations.,  I  ordain.  Has  any 
cMcunicised  one  been  called?  Let  him  not  be  uncircum- 
cised.  Has  any  one  i)een  called  in  uncircumcision?  ix-t 
him  not  be  circuniciseil.  Circumcision  is  nothing,  and  uncir- 
cumcision is  nothing,  but  the  keeping  of  the  commandments 
olCtod.  Let  eveiy  one  remain  in  ihe  same  calling  in  which 
he  was  called.    \\  ere  you  called,  being  a  bondman?    JJe  not 


314  I.  CORI^THIAKS.  Ch.  VU. 

careful  to  be  made  free.  Yet,  if  you  can  be  made  free, 
prefer  it.  For  a  bondman,  who  is  called  by  the  Lord,  is 
the  Lord's  freedman.  In  like  manner,  also,  a  freedman 
who  is  called,  is  Christ's  bondman.  You  were  bought  with 
a  price:  become  not  the  slaves  of  men.  Brethren,  in  what 
state  each  one  was  called,  in  that  let  him  remain  with  God. 

25. — ISTow,  concerning-  virgins,  I  have  not  a  command- 
ment of  the  Lord:  but,  I  give  my  iudgment,  as  having-  ob- 
tained mei-cy  of  the  Lord,  to  be  faithful.  I  declare  this,  then, 
to  be  good,  on  account  of  the  present  distress;  namely,  that 
it  is  good  for  a  man  who  is  unmarried,  to  continue  so.  Are 
you  bound  to  a  wife?  seek  not  to  be  loosed.  Are  you  loosed 
from  a  wife?  seek  not  a  wife.  And  yet,  if  you  marry,  you 
have  not  sinned;  and  if  a  virgin  marry,  she  has  not  sinned: 
nevertheless,  affliction  in  the  flesh  such  shall  have;  but  I 
spare  you.  JSTow,  this  I  say,  brethren,  the  time  being  short, 
it  remains  that  both  they  who  have  wives,  should  be  as  not 
having  wives;  and  they  who  weep,  as  not  weeping;  and 
they  who  rejoice,  as  not  rejoicing;  and  they  who  buy,  as  not 
possessing;  and  they  who  use  this  world,  as  not  abusing  it: 
for  the-  form  of  this  world  passes  by.  Besides,  I  would  have 
you  without  anxious  care.  The  unmarried  man  anxiously 
cares  for  the  things  of  the  Lord;  how  he  shall  please  the 
Lord.  But  he  who  is  married,  anxiously  cares  for  the  things 
of  the  world;  how  he  shall  please  his  wife.  There  is  the 
like  difference  between  the  wife  and  the  virgin.  The  unmar- 
i-ied  woman  anxiously  cai-es  for  the  things  of  the  Loi-d;  that 
she  may  be  holy,  both  in  body  and  spirit:  but  she  who  is 
married,  anxiously  cares  for  the  things  of  the  woi-ld;  how 
she  shall  please  her  husband,  l^ow,  this  I  say,  for  your  own 
benefit;  not  with  a  view  to  lay  a  snare  for  you,  but  lor  that 
which  is  becoming,  and  best  adapted  to  a  steady,  uninter- 
rupted adherence  to  the  Loi'd.  But  if  any  one  thinks  he 
acts  impi-operly  toward  his  virgin,  if  she  be  above  age,  un- 
married, and  so  needs  to  be  married;  let  him  do  what  she 
inclines,  he  does  not  sin:  let  such  marry.  But  he  who  stands 
fii-m  in  his  heart;  not  having-  necessity,  and  has  power  con- 
cerning his  own  will;  and  has  determined  this  in  his  own 
heart,  to  keep  his  virgin,  does  well.  So,  then,  even  he  who 
gives  her  in  marriage,  does  well;  but  he  who  gives  her  not 
in  marriage,  does  better. 

39. — A  wife  is  bound,  as  long  as  her  husband  lives;  but 
if  hei-  husband  be  dead,  she  is  at  liberty  to  be  man-ied  to 
whom  she  pleases;  only  in  the  Lord.  But  she  is  happier  if 
she  continue  as  she  is.  This  is  my  opinion;  and  I  think  J 
have  the  Spirit  of  God. 


Ch.  Vm-IX.        I.  CORIXTIIIAJS'S.  315 

VIII. — Xow,  foiKenrm<^-  things  sncrificcd  to  idols,  we 
know,  (for  we  all  have  knowledge.  Knowledge  puffs  uj), 
but  love  builds  up.  However,  if  any  one  is  confident  of 
knowing  anything-,  he  has  known  nothing,  yet,  as  he  ought 
to  know.  But,  if  any  one  love  God,  the  same  is  acknowl- 
edged by  him.) 

4. — Concerning,  then,  the  eating  of  things  sacrificed  lo 
idols,  we  know  that  an  idol  is  nothing  in  the  world;  and  that 
there  is  no  other  God  but  one.  For  though,  indeed,  there 
are  nominal  gods,  whether  in  heavf^n  or  on  earth;  (as,  indeed, 
there  are  many  gods,  and  many  lords;)  yet,  to  us,  there  is 
but  one  God,  the  Father;  of  whom  all  things  are,  and  we 
for  him:  and  one  Lord,  Jesus  Chi'ist;  by  whom  all  things 
are,  and  we  by  him.  However,  this  knowledge  is  not  in  al! : 
for  some,  till  this  hour,  in  the  conscience  of  the  idol,  eat  it, 
as  a  thing  sacrificed  to  the  idol;  and  their  conscience,  being- 
weak,  is  defiled.  But  meat  does  not  recommend  us  to  God : 
for  neither,  if  we  eat,  are  we  the  better;  neither,  if  avc  do  not 
eat,  are  we  the  worse.  Nevertheless,  take  heed,  lest,  perhaps, 
this  liberty  of  yours  become  a  stiuubling  block  to  the  weak. 
For  if  any  one  see  you,  who  have  knowledge,  at  table  in  an 
idol's  temple,  will  not  the  conscience  of  him  that  is  weak, 
be  encouraged  to  eat  things  sacrificed  to  idols?  and  through 
this,  yom-  knowledge,  shall  the  weak  brother  perish,  lor 
whom  Christ  died?  And,  by  thus  sinning-  against  the 
brethi-en,  and  wounding-  their  weak  conscience,  you  sin 
against  Christ.  AVherefore,  if  meat  make  my  brother  slum- 
ble,  I  will   never  eat  flesh,  lest   I  make  my  brother  stumble. 

IX. — Am  I  not  an  Apostle?  Am  I  not  a  fi-eeman? 
Have  T  not  seen  Jesus  Christ,  our  Lord?  Are  not  you  my 
work  in  the  Lord?  If  to  othei-s  I  am  not  an  Apostle,  yet, 
to  you,  at  least,  I  am ;  ibr  the  seal  of  my  apostleship,  are  you, 
in  the  Lord.  My  answer  to  them  who  condemn  me,  is  this: 
Have  we  not  liberty  to  eat,  and  to  drink?  Have  we  not 
liberty  to  lead  about  a  sister  wife,  as  the  other  Apostles,  and 
the  brethren  of  the  Lord,  and  Cephas?  Or,  have  I,  only, 
antl  Bai-nabas,  not  liberty  to  Ibrbcar  working?  AVho,  at  any 
time,  serves  in  the  wars,  on  his  own  charges?  Who  plants 
a  vineyard,  and  does  not  eat  the  li-uit  of  it?  Or  wlio  [['{.'<.]>- 
a  flock,  and  does  not  eat  of  the  milk  of  the  flock?  Do  I 
speak  these  things  as  a  man?  Or  does  not  the  law  also  suy 
these  things?  For,  in  the  law  of  Moses  it  is  wiitten,  "You 
shall  not  muzzle  the  ox  ti-eading  out  the  corn."  Does  Ciod 
lake  care  of  oxen?  Or,  does  he  command  this  chiefly  Ibr 
our  sakes?  For  onr  sakes,  cerlaiidy,  it  was  written:  be- 
causo,  he  who  i)lows,  ought  to  |)low   in   hope;  and  he  wlu" 


316  I.  COKmTHIANS.  Cii.  X 

threshes,  in  hope,  oi;ght  to  partake  ol'  his  own  hope.  IT  we 
have  sown  for  you  spiritual  things,  is  it  a  great  matter  if 
we  shall  reap  your  carnal  things?  If  others  partake  of  this 
authority  over  you,  ought  not  we,  rather?  l^evertheless,  we 
have  not  used  this  power;  but  we  bear  all  things,  that  we 
may  not  give  any  hindrance  to  the  gospel  of  Christ.  Do  you 
not  know  that  they  who  perform  sacred  offices,  eat  from  the 
temple?  Do  not  they  who  wait  at  the  altar  share  with  the 
altar?  So  also,  the  Lord  has  appointed  them  who  announce 
the  gospel,  to  live  by  the  gospel.  But  I  have  used  none  of 
these  2)rivileges ;  neither  have  I  written  these  things  that  it 
should  be  so  done  to  me:  I'or  it  were  good  ibr  me  rather  to 
die,  than  that  any  one  should  make  my  boasting  void.  For 
when  I  declare  the  gospel,  I  have  nothing  to  boast  of;  be- 
cause necessity  is  laid  upon  me :  yes,  woe  awaits  me  if  I  de- 
clare not  the  gospel.  Now,  if  I  tlo  this  willingly,  I  ha\e  a 
reward;  but,  if  against  my  will,  still  I  am  intrusted  with 
the  stewardship.  What,  then,  is  my  reward?  that,  when 
declaring  the  gospel,  1  shall  exhibit  the  gospel  of  Christ 
without  chai'ge,  in  order  that  I  may  not  abuse  my  power  in 
the  gospel.  For,  though  I  be  a  freeman,  with  respect  to  all; 
I  have  made  myself  a  servant  to  all,  that  I  might  gain  the 
more.  So,  to  the  Jews,  I  became  as  a  Jew,  that  I  might 
gain  the  Jews:  to  those  imder  the  law,  (though  not  under 
tlie  law,)  as  under  the  law,  that  I  might  gain  those  under  the 
law:  to  those  without  law,  as  without  law,  (not  being  with- 
out law  to  Cod,  but  under  law  to  Christ,)  that  1  might  gain 
those  that  are  without  law.  To  the  weak,  I  became  as  weak, 
that  I  might  gain  the  weak.  To  all,  I  have  become  all  things, 
that,  by  all  means,  I  might  save  some.  N^ow,  this  I  do  for 
the  sake  of  the  gospel,  and  that  I  may  become  a  joint  piir- 
taker  of  its  i-e wards.  Do  you  not  know  that  they  who  run 
a  race,  all  run,  l)ut  one  only  receives  the  prize?  So  run,  that 
you  may  lay  hold  on  the  prize.  N^ow,  every  one  who  con- 
tends is  temperate  in  all  things:  they,  indeed,  that  they  may 
receive  a  fading  crown;  but  we,  one  that  does  not  lade.  I, 
therefore,  so  run,  as  not  out  of  view.  So  I  fight,  not  as  beat- 
ing the  air:  but,  I  mortify  my  body,  and  keep  it  in  subjec- 
tion; lest,  perhaps,  having  proclaimed  to  others,  I  myself 
should  not  be  accepted. 

X. — Xow,  I  would  not  have  you  ignorant,  brethren,  that 
our  fathers  were  all  under  the  cloud,  and  all  passed  through 
the  sea;  anil  all  were  immersed  into  Moses,  in  the  cloud  and 
in  the  sea;  and  all  did  eat  the  same  spiritual  meat;  and  all 
did  di'ink  the  same  si)iritual  drink;  (for  they  drank  of  the 
spiritual    rock,    which   foUowed    them,  and   that   rock   was 


Ch.  X.  I.  COKINTIIIANS.  317 

(Hii-ist.)  Nevertheless,  with  the  greater  part  of  them,  God 
was  not  well  pleased;  lor  they  were  cast  down  in  the  wilder- 
ness. Xow,  these  thinys  have  become  types  to  us,  in  order 
that  we  should  not  he  lusters  alter  evil  things,  even  as  they 
lusted.  Xcither  be  you  idolaters,  as  some  of  them  were;  as 
it  is  written,  "  The  peojile  sat  down  to  eat  and  to  drink,  and 
rose  up  to  dance."  Neither  let  us  commit  whoredom,  as  some 
of  them  committed  whoredom,  and  fell,  in  one  day,  twenty- 
three  thousand.  Neither  let  us  grievously  tempt  Christ,  as 
some  of  them  tempted,  and  perished  by  serpents.  Neither 
murmur  you,  as  even  some  of  them  murmured,  and  ])erished 
by  the  destroyer.  Now,  all  these  things  ha[)pened  to  them 
as  types;  ancl  are  written  for  our  admonition,  on  whom  the 
ends  of  the  ages  are  come.  "Wherelbre,  let  him  Avho  thinks 
he  stands,  take  heed,  lest  he  fall.  No  trial  has  come  upon 
you  but  such  as  belongs  to  man;  and  God  is  taithful,  who 
will  not  suffer  you  to  be  tried  above  what  you  are  able,  but 
will,  with  the  trial,  also  make  a  way  to  escape,  that  you  may 
be  able  to  Ix-ai'.  Wherefore,  my  beloved,  fly  from  idolatry. 
I  speak  as  to  wise  men;  judge  you  what  T  say.  The  cu])  of 
blessing,  which  we  bless;  is  it  not  the  joint  participation  of 
the  blood  of  Christ?  The  loal",  which  we  break;  is  it  not 
the  joint  i)articipation  of  the  body  of  Christ?  Because  there 
is  one  loaf,  we,  the  many,  are  one  body:  for  we  all  partici- 
pate of  that  one  loaf.  Look  at  Israel  after  the  flesh.  Are 
not  they,  who  eat  of  the  sacrifices,  joint  partakers  of  the 
altar?  What,  then,  do  I  affirm?  that  an  idol  is  anything, 
or  that  an  idol  sacrifice  is  anything?  No.  But,  that  what 
the  hcatliens  sacrifice,  tliey  sacrifice  to  demons,  and  not  to 
God.  Now,  I  would  not  have  you  to  become  joint  partakers 
with  the  demons.  You  can  not  drink  the  cup  of  the  Lord, 
and  the  cup  of  demons:  you  can  not  partake  of  the  table 
of  the  Lord,  and  of  the  table  of  demons.  Do  we  provoke 
the  Lord  to  jealousy?  Are  we  sti'onger  than  he?  All 
things  ai-e  lawlul,  but  all  are  not  expedient;  all  are  lawful, 
l)Ul  all  do  not  eilil'y.  Let  no  one  seek  his  own,  but  that  of 
his  neighbor,  cdtio.'  Whatever  is  sold  in  the  shaml)lcs,  eat, 
asking  no  cpiestion  on  account  of  conscience;  "  lor  the  earth 
is  the  Lord's,  and  the  fullness  thereof."  And  if  any  of  the 
unbelievers  invite  you,  and  you  incline  to  go,  whatever  is 
set  before  you,  eat;  asking  no  cpiestion  on  account^  of  con- 
science. But  if  any  one  say  to  you.  This  is  a  thing  sacri- 
ficed to  an  idol;  do  not  eat,  on  account  of  him  who  showed 
it,  and  of  conscience.  Now,  I  say  conscience,  not  your  own, 
but  that  of  the  other. 

;?0. — But    why  is  my  liberty  judged   l)y  another's  con- 


318  L  COEIXTHIAI^S.  Ch.  XI, 

science?  But  if,  by  favor,  I  be  a  partaker,  why  am  I  evil 
spoken  of,  for  that  foi-  which  I  give  thanks? 

31. — Whether,  then,  von  eat  or  drink,  or  whatever  you 
do,  do  all  to  the  glory  of  God.  Be  no  occasion  of  stumb- 
ling; neither  to  the  Jews,  nor  to  the  Greeks,  nor  to  the  con- 
gregation of  God.  Even  as  I  please  all  men  in  all  things; 
not  seeking  ray  OAvn  advantage,  but  thrit  of  the  many,  that 
XI.  they  may  be  saved.  Become  imitators  of  me,  even 
as  I  also  am  of  Christ. 

2. — Xow  I  praise  you,  brethi'en ;  because,  in  all  things, 
you  remember  me,  and  hold  last  the  traditions  as  T  delivered 
them  to  yon.  But  I  would  have  yon  know,  that  the  head 
of  every  man  is  Christ;  and  the  head  of  the  woman  is  the 
man;  and  the  head  of  Christ  is  (Jod.  Eveiy  man  who 
prays,  or  prophesies,  having  his  head  covered,  dishonors  his 
head.  And  every  woman  who  prays,  or  prophesies,  with 
her  head  uncovei'ed,  dishonors  her  head.  Besides,  it  is  one 
and  the  same,  Avith  being  shaved.  Wherefore,  if  a  woman 
be  not  vailed,  even  let  her  be  shorn:  but,  if  it  be  shame  for 
a  woman  to  be  shorn  or  shaved,  let  her  be  vailed.  Xow, 
man,  indeed,  ought  not  to  cover  the  head,  being  the  image 
and  glory  of  God,  but  woman  is  the  glory  of  man.  Besides 
the  man  is  not  of  the  woman;  but  the  woman  is  of  the  man. 
And,  also,  the  man  was  not  created  for  the  Avoman,  but  the  wo- 
man for  the  man.  For  this  reason,  ought  the  woman  to  have  a 
vail  on  her  head,  on  account  of  the  messengers.  However, 
neither  is  the  man  without  the  woman,  nor  the  woman  with- 
out the  man,  in  the  Lord.  Besides,  as  the  woman  is  from 
the  man,  so,  also,  the  man  is  by  the  woman;  but  all  fi'om 
God.  Judge  in  yourselves,  is  it  decent  that  a  woman  pray 
to  God  unvailed?  Does  not  even  nature  itself  teach  you, 
that  if,  indeed,  a  man  have  long-  hair,  it  is  a  disgrace  to  himr 
But  if  a  woman  ha\e  long  hair,  it  is  a  glory  to  her:  for  her 
hair  is  given  to  her  for  a  vail.  However,  il'  any  one  resolve 
to  be  contentious,  we  have  no  such  custom;  neithei'  the  con- 
gregations of  God. 

17. — ]Now,  in  declaring  this,  that  you  come  together,  not 
foi-  the  better,  but  lor  the  worse,  I  do  not  praise  you.  For, 
first,  indeed,  I  hear,  that  when  you  come  togethei-  in  the  con- 
gregation, there  are  schisms  among  you;  and  I  pai'tly  be- 
lieve it.  For  there  must  even  be  sects  among  you,  that  the 
approved  among  you  may  be  made  manifest.  But  your  com- 
ing together  into  one  place,  is  not  to  eat  the  Lord's  supper. 
For,  in  eating  it,  every  one  takes  first  his  own  supper;  and 
one,  indeed,  is  hungry,  and  another  is  filled.  What!  have 
you  not  hous(\s,  to  eat  and  to  drink  in?  or,  do  you  despise 


Cii.  XTI.  T.  CORmTIIIANS.  319 

till'  congTegatioii  of  God,  and  put  to  shame  those  who  have 
not?  What  sliall  I  say  to  you?  Shall  I  pi-aise  you?  In 
thi^,  I  prai-e  you  not. 

23. — For  I  I'eceived  from  the  Lord  what,  also,  I  delivered 
to  you;  that  the  Loixl  Jesus,  in  the  night  in  which  he  was 
betrayed,  took  a  loaf;  and,  having  given  thanks,  he  broke  it; 
and  said,  Take,  eat;  this  is  my  body,  which  is  broken  lor 
you:  do  this  in  i-eniendu-ancc  of  me.  In  like  manner,  also, 
the  cup,  after  he  had  supped;  saying,  This  cup  is  the  new  in- 
stitution in  my  blood:  do  this,  as  oiten  as  you  drink  it,  in 
i-ciiicnibrance  of  me.  For  as  olten  as  you  eat  this  loaf,  and 
diink  this  cup,  you  openly  publish  the  death  of  the  Lord, 
until  he  come.  So,  then,  whosoever  shall  eat  this  loaf,  and 
di'ink  this  cuj)  of  the  Lord  unworthily,  shall  be  guilty  of  the 
body  and  blood  of  the  Lord.  But  let  a  man  examine  him- 
self, and  then  let  him  eat  of  the  loaf,  and  drink  of  the  cup. 
For  he  who  eats  and  drinks  unworthily,  eats  and  drinks 
judgment  to  himself,  not  distinguishing  the  body  of  the 
Lord.  For  this  cause,  many  among  you  are  weak  and  sick, 
and  a  considerable  number  are  fallen  asleep.  But  if  we 
would  judge  ourselves,  we  should  not  be  judged.  Yet, 
when  we  are  judged  by  the  Lord,  we  are  corrected,  that  we 
may  not  be  condemned  with  the  world.  Wherefore,  my 
brethren,  when  you  come  together  to  eat,  wait  for  each  other. 
And  if  any  one  hunger,  let  him  eat  at  home,  that  you  may 
not  come  together  for  judgment.  And  the  other  things  ] 
will  set  in  order  when  1  come. 

XII. — j^ow,  concerning  spiritual  gifts,  brethren,  I  would 
not  have  you  ignorant.  You  know  that  you  were  Gentiles, 
led  away  to  dumb  idols,  even  as  you  ha]>pened  to  be  led. 
Wherefore,  I  inlbrm  you,  that  no  one,  speaking  by  the  Spirit 
of  God,  pronoimces  Jesus  accursed;  and,  that  no  one  can 
declare  Jesus  Lord,  except  by  the  Holy  Spirit.  Xow,  there 
are  diversities  of  gifts,  but  the  same  spirit.  And  there  are 
diversities  of  ministries,  but  the  same  Lord.  And  there  are 
diversities  ol"  operations,  but  it  is  the  same  God,  who  works 
all  in  all.  And  to  each  is  given  this  manifestation  of  the 
Spirit,  for  the  advantage  of  all.  For  to  one,  indeed,  is  given, 
by  the  Spirit,  the  word  of  wisdom:  and  to  another,  the  word 
of  knowledge,  according  to  the  same  Spirit.  And  to  an- 
other, faith,  by  the  same  Spirit:  and  to  another,  the  gifts  of 
healing,  by  the  same  Sjnrit:  and  to  another,  the  operations 
of  powers:  and  to  another,  prophecy:  and  to  another,  dis- 
cerning of  spirits:  and  to  anolliei',  diverse  kinds  of  foreign 
tongues:  and  to  another,  (he  interpretation  of  foreign  tongues. 
Now,  all  these  does  the  one  ami  the  same  Spirit  etfectively 


320  I.  CORINTlirANS.  Ch.  XTIl. 

work;  distributing  to  cac-h,  respectively,  as  he  pleases.  *For, 
as  the  body  is  one,  although  it  have  many  meml>e]-s;  and  all 
the  members  of  that  one  body,  being  many,  are  one  body, 
so  also  is  Christ.  For,  indeed,  by  one  Spirit,  we  all  have 
been  immersed  into  one  body;  whether  Jews  or  Greeks, 
whether  slaves  or  freemen;  and  all  have  been  made  to  drink 
of  one  Spirit.  Since,  then,  the  body  is  not  one  member,  but 
many;  if  the  foot  shall  say.  Because  I  am  not  the  hand,  I 
am  not  of  the  body;  is  it,  for  this,  not  of  the  body?  And 
if  the  ear  shall  say.  Because  I  am  not  the  eye,  I  am  not  of 
the  body;  is  it,  for  this,  not  of  the  body?  If  the  whole  body 
were  an  eye,  where  were  the  hearing?  If  the  whole  were 
hearing,  where  were  the  smelling?  But,  now,  God  has 
placed  the  members,  every  one  of  them,  in  the  body,  ai?  he 
has  pleased.  Besides,  if  all  were  one  member,  where  were 
the  body?  But  now,  indeed,  there  are  many  members,  but  • 
one  body.  Therefore,  the  eye  can  not  say  to  the  hand,  I 
have  no  need  of  you:  nor,  again,  the  head  to  the  feet,  I  have 
no  need  of  you.  IS^ay,  those  members  of  the  body  which 
seem  to  be  more  feeble,  are  necessary.  And  those  which  we 
think  a;'e  less  honorable  members  of  the  body,  around  them 
we  throw  more  abundant  honor;  and  so,  our  uncomely  mem- 
bers have  more  abundant  comeliness.  But,  our  comely  mem- 
bers have  no  need.  However,  God  has  tempered  the  body 
together;  having  given  to  the  member  which  wants  it,  more 
abundant  honor.  That  there  may  be  no  schism  in  the  body; 
but,  that  the  membei's  may  have  the  very  same  anxious  care, 
one  for  another.  So,  whether  one  member  suffer,  all  the 
membei's  sympathize;  or,  one  member  be  honored,  all  the 
members  rejoice  together.  Now,  you  ai'c  Chi-ist's  body,  and 
members  in  particular.  And  these,  indeed,  God  has  placed 
in  the  congregation:  first,  Apostles;  secondly,  prophets; 
thirdly,  teachers;  next,  powers;  then,  gilts  of  healing: 
helpers,  directors,  kinds  of  foreign  languages.  Are  all  Apos- 
tles? are  all  prophets?  are  all  teachers?  have  all  powers? 
have  all  the  gill  of  healing?  do  all  speak  in  foreign  lan- 
guages? do  all  interpret?  JSfow,  ardently  desii-e  the  best 
gifts;  and  yet  I  show  you  a  more  excellent  way. 

XIII. — Though  I  could  speak  with  the  tongues  of  men, 
and  of  angels,  but  have  not  love,  I  become  as  sounding  brass, 
or  a  noisy  cymbal.  And  though  I  have  pi'ophecy,  anil  know 
all  secrets,  and  all  knowledge;  and  though  I  have  all  faith, 
so  as  to  remove  mountains,  but  have  not  love,  I  am  nothing. 
And  though  I  spend  all  my  goods  in  feeding  the  pool-,  and 
though  I  deliver  my  body  to  be  buined,  but  have  not  love, 
T    am    nothing    profited.     Love  sufi'ei's  long,   and   is  kind. 


Ch.  XrV.  I.  CORrXTlITANS.  321 

Love  envies  not.  Love  does  not  vaunt ;  is  not  pufled  up; 
does  not  behave  itself  unbecomingly;  does  not  seek  its  own 
thing's;  is  not  exas])ei'ated;  does  not  imagine  evil ;  does  not 
rejoice  in  iniquity,  but  greatly  rejoices  in  the  truth:  covers 
all  things,  believes  all  things,  hopes  all  things,  endures  all 
things.  L(ne  never  fails:  but,  whether  prophecies,  they  will 
be  out  of  use:  or  foreign  languages,  they  shall  cease:  or 
science,  it  shatl  be  abolished.  For  we  know  only  in  part, 
and  pro])hesy  in  [)art.  But  when  perfection  is  come,  then 
what  is  in  part  will  be  done  away.  When  I  was  a  child,  I 
s])oke  as  a  child,  I  conceived  as  a  child,  I  reasoned  as  a 
child.  But  when  I  became  a  man,  I  put  away  childish 
things.  For  now  we  see  through  a  glass  obscurely;  but 
then,  face  to  face:  now,  I  know  in  part;  but  then,  I  shall 
fully  know,  even  as  I  am  fully  known.  And  now  abide 
faith,  hope,  love,  these  three:  but  the  greatest  of  these  is 
love. 

XIV. — Pursue  love,  and  eai-nestly  desire  spiritual  gifts; 
but  especially  that  you  may  i)ro])hesy.  For  he  who  speaks 
in  a  Ibreign  language,  speaks  not  to  men,  but  to  God;  lor 
no  one  undci'stands  him :  nevertheless,  by  the  Spirit  he  speaks 
secrets.  But  he  who  prophesies,  speaks  to  men  lor  edifica- 
tion, and  exhortation,  and  consolation,  lie  who  sjjeaks  in  a 
foreign  language,  edifies  himself:  but  he  who  pi'ophesies, 
edifies  the  ctnigivgation.  1  wish,  indeed,  that  you  all  spoke 
in  Ibreign  languages;  but  rather  that  you  prophesied:  for 
greater  is  he  who  prophesies,  than  he  who  sj)eaks  in  foieign 
languages,  unless,  indeed,  he  interpret,  that  the  congiega- 
tion  may  receive  edification.  Foi'  now,  brethren,  if  I  should 
come  to  you  speaking  in  ibivign  languages,  what  shall  I 
pi-ofit  you,  unless  I  shall  speak  to  you  intelligibly;  either  by 
revelation,  or  by  knowledge,  or  by  prophecy,  or  by  doctrine? 
In  like  manner,  things  without  life,  giving  sound;  whether 
pipe,  or  haip;  unless  they  gi\  e  a  ditlerence  to  the  notes,  how 
shall  it  be  known  what  is  pij'ed,  or  hari)ed?  And,  therelbre, 
if  the  trumpet  give  an  unintelligible  sound,  who  will  ijrejnire 
himsell'  Ibr  battle?  So,  also,  you,  unless  with  the  tongue 
you  give  intelligible  speech,  how  shall  it  be  known  what  is 
spoken?  Tlieretore,  you  will  be  s])eaking  to  the  aii'.  There 
are,  perhaps,  so  many  kinds  of  languages  in  the  world,  and 
none  of  them  is  Avithout  signification.  Yet,  if  I  do  not  know 
the  meaning  of  the  language,  I  shall  be  to  him  who  speaks, 
a  foreignei-;  and  he  who  speaks,  will  be  a  ibreigner  to  me. 
Wherefore,  you,  also,  since  you  are  earnestly  desiroiis  ol 
spiritual  gifts,  ^eek  tiieiii,  that  you  may  abound  lor  the  edifi- 
21 


322  I.  COEIN^THIANS.  Ch.  XIV. 

cation  of  the  congregation.  For  which  cause,  let  him  whc 
prays  in  a  foreign  language,  pray  that  he  may  interpret 
For  if  I  pray  in  a  foreign  language,  my  spii'it  prays;  bul 
my  understanding  is  unfruitful.  What,  then,  is  to  be  done? 
I  will  pray  with  the  Spirit,  but  I  will  pray  also  with  under- 
standing: I  will  sing  with  the  Spirit;  but  I  will  sing  also 
with  understanding.  Else,  when  you  shall  bless  with  ihe 
spirit,  how  shall  he  who  fills  up  the  jjlace  of  the  unlearned, 
say  the  Amen  to  your  thanksgiving,  since  he  knows  not 
what  you  say?  For  you,  indeed,  give  thanks  well;  but  the 
other  is  not  edified.  I  give  thanks  to  God,  speaking  in  mor'j 
foreign  languages  than  all  of  you;  yet,  in  the  congregation, 
I  would  rather  speak  five  sentences  with  my  meaning  under- 
stood, that  I  may  instruct  others,  also,  than  ten  thovisand 
sentences  in  a  foreign  language.  Brethren,  be  not  childreii 
in  understanding;  but  in  evil  be  children,  and  in  understand- 
ing be  full  grown  men.  In  the  law  it  is  written,  "  Surely, 
with  other  tongues,  and  with  other  lips,  I  will  speak  to  this 
people;  yet  not  even  then  will  they  hearken  to  me,  says  the 
Lord."  So  that  foreign  languages  are  for  a  sign;  not  to  be- 
lievers, but  to  unbelievers:  but  prophecy  is  for  a  sign;  not 
to  unbelievers,  but  to  believers.  If,  then,  the  whole  congre- 
gation be  come  together  in  one  jjlace,  and  all  speak  in  Ibr- 
eign  languages;  and  there  come  in  unleai-ned  persons,  or  un- 
believers, will  they  not  say  that  you  are  mad?  But  if  all 
prophesy,  and  there  come  in  an  unbeliever,  or  an  unlearned 
person,  he  is  corrected  by  all,  he  is  examined  by  ail;  the 
hidden  things  of  his  heart  are  made  manil'est:  and  so,  falling 
on  his  face,  he  will  worship  God,  publishing  that  God  is 
actually  among  you.  What  is  it,  then,  brethren?  When 
you  are  come  together,  each  of  you  has  a  psalm,  has  a  dis- 
course, has  a  foreign  language,  has  a  revelation,  has  an  in- 
terpretation! Let  all  things  be  done  to  edification.  And 
if  any  one  speak  in  a  foreign  language,  let  it  be  by  two,  or 
at  most  by  three  sentences,  and  separately;  and  let  one  in- 
terpret. But  if  there  be  no  intei-preter,  let  him  be  silent  in 
the  congregation;  yet  let  him  speak  to  himself  and  to  God. 
Now,  let  two  or  three  prophets  si)eak,  and  let  the  others 
judge.  But,  if  to  another,  sitting  by,  anything  be  revealed, 
let  the  first  be  silent.  For  you  can  all  prophesy,  one  by  one, 
that  all  may  learn,  and  all  may  be  comlbrted.  For  the 
spirits  of  the  prophets  are  subject  to  the  prophets.  Besides, 
God  is  not  the  author  of  conlusion,  but  of  peace.  As  in 
all  the  assemblies  of  the  saints,  let  your  women  be  silent  in 
the  congregations:  for  it  has  not  been  permitted  to  them  to 
speak,  but  they  must  be  in  subjection;  as  the  law  also  com- 


Ch.  XY.  I.  CORINTHIANS. 

inands.  And  il'  they  wish  to  learn  anything,  let  them  ask 
their  own  hnshands,  at  home:  for  it  is  an  indecent  thing  for 
women  tt)  speak  in  the  congregation.  AVliat!  went  the  word 
of  God  forth  ii'om  you?  or  did  it  come  to  you  only?  If 
any  one  be  really  a  prophet,  or  spiritual  person,  let  him  ac- 
knowledge the  things  I  write  to  you,  that  they  are  the  coni- 
mamlments  of  the  Lord.  And  if  any  one  be  ignorant,  let 
him  be  ignorant.  Wherefore,  brethren,  earnestly  desire  to 
})i-ophesy ;  and  hinder  not  to  speak  in  foi-eign  languages.  Let 
all  things  be  done  decently  and  in  order. 

XV. — Now  I  declare  to  you,  brethren,  the  glad  tidings 
which  I  announced  to  you;  which,  also,  you  have  received, 
and  in  which  you  stand.  By  which,  also,  you  are  saved,  if 
you  retain  those  joyful  tidings  which  I  delivered  to  you;  un- 
less, indeed,  you  have  believed  to  no  purpose.  For  I  deliv- 
ered to  you,  among  the  first  things,  what  also  I  received 
first — that  Christ  died  for  our  sins,  according  to  the  scrip- 
tures; and  that  he  was  buried;  and  that  he  rose  again  the 
third  day,  according-  to  the  scriptures;  and  that  he  was  seen 
by  Cephas,  then  by  the  twelve.  After  that,  he  was  seen  by 
above  five  hundred  brethren  at  once;  of  whom  the  greater 
part  remain  to  this  present  time,  but  some  are  fallen  asleep. 
After  that,  he  was  seen  by  James;  then,  by  all  the  Apostles. 
And,  last  of  all  he  was  seen  by  me,  as  by  one  born  out  of 
due  time.  For  I  am  the  least  of  the  Apostles;  Avho  am  not 
worthy  to  be  called  an  Apostle,  because  I  persecuted  the 
congregation  of  God.  But,  by  the  favor  of  God,  I  am  what 
I  am:  and  his  favor  which  was  bestt)wed  on  me,  was  not 
vain;  for  I  have  labored  more  abundantly  than  all  of  them; 
yet  not  I,  but  the  favor  of  God,  which  is  with  me.  Well, 
then,  whether  I  or  they,  so  Ave  proclaim,  and  so  you  believed. 
Now,  if  it  be  jjroclaimed  that  Christ  was  raised  from  the 
dead,  how  is  it  that  some  among  you  say,  that  thei'e  is  no 
resuri'cction  of  the  dead?  For  if  there  be  no  resuri-ection 
of  the  dead,  neither  has  Christ  been  raised.  And  if  Christ 
has  not  been  raised,  vain,  certainly,  is  our  proclamation,  and 
vain,  also,  is  your  faith.  Besides,  we  are  ibund  even  false 
witnesses  concerning  God :  because  we  have  witnessed,  with 
respect  to  God,  that  he  raised  Christ;  whom  he  raised  not, 
if,  indeed,  the  dead  are  not  raised.  And  if  the  dead  are  not 
raised,  neither  has  Christ  been  raised.  Farther,  if  Christ 
has  not  been  raised,  your  faith  is  useless;  you  are  still  in 
your  sins.  Certainly,  also,  they  who  are  fallen  asleep  in 
Christ  are  i)erished.  If  in  this  life,  only,  we  have  ho})e  in 
Christ,  we  are,  of  all  men,  the  most  miserable. 

20. — But  now  Christ  is  I'aised  fi-om  the  dead, — the  firb! 


324  I.  CORTJ^THIAKS.  Ch.  XV. 

fruit  of  them  who  have  fallen  asleep.  For  since  through  a 
man  came  death,  through  a  man  also  comes  the  resurrection 
of  the  dead.  Therefore,  as  by  Adam  all  die,  so  also  by  Christ 
all  shall  be  made  alive.  But  everyone  in  his  own  rank: 
Christ  the  first  fruit;  they  that  are  Christ's,  afterward,  at 
his  coming'.  Then  comes  the  end,  when  he  shall  resign  tlu' 
kingdom  to  God,  even  the  Father;  when  he  shall  have  abol- 
ished all  government,  and  all  authority,  and  power.  For  he 
must  reign  till  he  has  put  all  the  enemies  under  his  feet. 
The  last  enemy.  Death,  shall  be  destroyed.  For  he  has  sub- 
jected all  things  under  his  feet.  Now  when  it  says  that  all 
things  are  subjected,  it  is  manifest  that  he  is  excepted,  who 
has  subjected  all  things  to  hiiu.  l^ow,  Avhen  all  things  are 
subjected  to  him,  then  even  the  Son  himself  shall  be  subjected 
to  him,  who  subjected  all  things  to  him,  that  God  may  be  all 
in  all. 

29. — Otherwise,  what  shall  they  do,  who  are  immersed 
for  the  dead,  if  the  dead  rise  not  at  all?  why  then  are  they 
immersed  for  them? 

30. — And  why  do  we  endanger  oiirselves  every  hour?  1 
solemnly  declare,  by  your  rejoicing,  which  T  also  have  in 
Christ  Jesus  our  Lord,  that  every  day  I  die. 

32. — If,  after  the  manner  of  men,  T  have  fought  with 
wild  beasts  at  Ephesus,  what  is  the  advantage  to  me,  if  the 
dead  rise  not?  Let  us  eat  and  drink,  for  to-morrow  we  die. 
Be  not  deceived:  evil  communications  corrupt  good  man- 
ners. Awake  up  as  you  ought,  and  sin  not;  for  some  <>f 
you  have  not  the  knowledge  of  God.  For  shame  to  you,  1 
say  it. 

35. — But  some  one  will  say,  How  can  the  dead  be  raised 
up?  and  with  what  kind  of  body  do  they  come?  Simple- 
ton! what  you  sow  is  not  made  alive,  except  it  die.  And  as 
to  what  you  sow,  you  do  not  sow  the  body  which  shall  be 
produced,  but  the  naked  grain;  it  may  be  of  wheat,  or  of 
any  other  kind:  but  God  gives  it  a  body,  as  it  has  please<l 
him;  and  to  each  of  the  seeds,  its  proper  body.  All  flesh  is 
not  the  same  flesh:  but  there  is,  indeed,  one  flesh  of  men, 
and  another  of  beasts,  and  another  of  fishes,  and  another  of 
fowls.  And  there  are  bodies  celestial,  and  bodies  terrestrial : 
but  difierent,  indeed,  is  the  glory  of  the  celestial,  and  that 
of  the  terrestrial.  The  glory  of  the  sun  is  one,  and  the  glory 
of  the  moon  another,  and  the  glory  of  the  stai's  another: 
moreover,  star  excels  star  in  glory.  Just  so  is  the  resiu-rec- 
tion  of  the  dead.  It  is  sown  in  corruption — it  is  raised  in 
incorruption :  it  is  sown  in  dishonor — it  is  raised  in  glory: 
it  is  sown  in  weakness — it  is  raised  in  power:  it  is  sown  an 


Cii.  XYT.  T.  CORINTHTAI^S.  325 

animal  body — it  is  raised  a  spiritual  body.  There  is  an  an- 
imal body,  and  there  is  a  spiritual  body.  For  thns  it  is 
written.  "  The  first  man,  Adam,  was  made  a  living  sonl — the 
last  Adam,  a  vivifying  spirit."  However,  that  was  not  first, 
which  is  spiritual;  but  that  which  is  animal,  and  then  that 
which  is  spiritual.  The  first  man,  from  the  earth,  Avas  eai'thy ; 
the  second  man  is  the  Lord  from  heaven.  As  loas  the  earthy, 
so  also  are  the  earthy;  and  as  is  the  heavenly,  such  also  shall 
he  the  heavenly.  For,  as  we  have  borne  the  image  of  the 
earthy,  we  shall  also  bear  the  image  of  the  heavenly.  And 
this  I  affirm,  brethren,  that  flesh  and  blood  can  not  inherit 
the  kingdom  of  God;  neither  can  corruption  inherit  incor- 
ruption.  Behold,  I  tell  you  a  secret:  we  shall  not,  indeed, 
all  die;  but  we  shall  all  be  changed;  in  a  moment,  in  the 
twinkling-  of  an  eye,  at  the  last  ti-umpet;  for  it  shall  sound, 
and  then  the  dead  shall  be  raised  incorruptible;  and  we  shall 
De  changed.  For  this  coiTuptible  body,  must  put  on  incor- 
ruption;  and  this  mortal  body  must  put  on  immortality, 
i^ow,  when  this  corruptible  body  shall  have  put  on  incor- 
ruption,  and  this  mortal  body  shall  have  put  on  immortality, 
then  that  saying  of  scripture  shall  be  accomplished,  "Death 
is  swallowed  u[)  forever."  Death!  where  is  thy  sting? 
Hades!  where  is  thy  victory?  For  the  sting  of  death  is  sin, 
and  the  strength  of  sin  is  the  law.  ISTow  thanks  be  to  God, 
who  gives  us  the  victory  through  our  Lord  Jesus  Chi-ist. 
Wherefore,  my  beloved  brethren,  be  stable,  unmoved; 
abounding  in  the  woi'k  of  the  Lord  at  all  times,  knowing  that 
your  labor  is  not  vain  in  the  Lord. 

XVI. — ^ow,  concerning  the  collection,  which  is  for  the 
saints;  as  I  ordered  the  congregations  of  Galatia,  so  also  do 
you.  On  the  first  day  of  every  week,  let  each  of  you  lay 
somewhat  by  itself,  according  as  he  may  have  prospered, 
putting  it  into  the  treasury;  that  when  I  come,  there  may  be 
then  no  collections.  And  when  I  come,  whomsoever  you 
shall  ainirove  by  letters,  them  I  will  send  to  carry  your  gift 
to  Jerusalem.  Or,  if  it  be  ])roper  that  even  I  should  go,  they 
shall  go  with  me.  Now,  I  will  come  to  you,  when  1  have 
passed  through  Macedonia,  (for  I  do  pass  through  Macedo- 
Qia;)  and,  perhaps,  I  shall  abide,  and  even  winter  with  you, 
that  you  may  send  me  forward,  whithersoever  I  may  go. 
F(^r  I  will  not  now  see  you  in  passing;  but  I  hope  to  remain 
with  you  some  time,  if  the  Lord  permit.  However,  I  shall 
remain  at  Ephesus  till  Pentecost.  For  a  great  and  effectual 
door  is  opcnc-d  to  me,  yet  tlu're  arc  many  oi)posers.  Now, 
if  Timothy  be  come,  take  care  that  he  be  among  you  with- 
out feai";  for  he  works  even  as  T  do,  the  work  of  the  Lord. 


326  I.  CORINTHIANS.  Cii.  X^/I. 

Wherefore,  let  no  one  despise  him;  but  send  him  forward 
in  peace,  that  he  may  come  to  me;  for  I  expect  him  with  the 
bi-ethren.  And  with  rehition  to  our  brother  Apollos,  I  en- 
treated him  much  to  go  to  you  with  the  brethren;  but  his 
inclination  was  not  at  all  to  go  now,  but  he  will  go  when  he 
shall  find  a  convenient  season.  Watch;  stand  fast  in  the 
laith:  acquit  yourselves  like  men;  be  strong.  Let  all  things 
be  done  with  love.  You  know  the  family  of  Stephanus, 
that  it  is  the  first  fruit  of  Achaia,  and  that  they  have  devoted 
themselves  to  the  ministry  for  the  saints.  I  entreat  you, 
therefore,  brethren,  that  you  submit  yoiu'selves  to  such,  and 
to  every  joint  worker  and  laborer.  I  am  glad  of  the  coming 
of  Stephanus,  and  Fortunatus,  and  Achaicus;  for  they  have 
supjilied  your  deficiency,  and  have  refreshed  my  spirit  and 
yours;  wherefoi-e,  acknowledge  such  persons.  The  congre- 
gations of  Asia  salute  you.  Aquila  and  Priscilla  salute  you 
much  in  the  Lord,  with  the  congregation  which  is  in  their 
house.  All  the  brethren  salute  you.  Salute  one  another 
with  a  holy  kiss.  The  salutation  af  Paul  with  my  own  hand. 
If  any  one  love  not  the  Lord  Jesus  Christ,  he  shall  be  ac- 
cursed when  the  Lord  comes.  The  lavor  of  our  Lord  Jesus 
Christ  be  with  you.  My  love  be  with  you  all  in  Christ  Jesus. 
Amen. 


Ch.  I.  II.  CORINTHIANS.  327 


THE 

SECOND    EPISTLE 

or 

PAUL,   THE   APOSTLE, 

TO   THE 

CORINTHIANS, 

[WRITTEN  FROM  MACEDONIA,  A.D.  57.] 


I. — PAUL,  an  Apostle  of  Jesus  Christ,  by  the  will  of 
(rod,  and  Timothy,  the  brother,  to  the  congregation  of  God 
which  is  in  Corinth,  together  with  all  the  saints  who  are  in 
all  Achaia:  Favor  to  you,  and  i)eace  from  God  our  Father, 
and  from  the  Lord  Jesus  Christ. 

3. — Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  the  Father  of  tender  mercies,  and  the  God  of  all  con- 
solation! who  comforts  us  in  all  our  affliction,  that  we  may 
be  able  to  comlbrt  tht'in  who  are  in  any  affliction,  by  the  con- 
solation with  which  we  ourselves  are  comforted  of  God.  For 
as  the  sufferings  lor  Chi-ist  abound  in  us,  so,  also,  our  conso- 
lation abounds  through  Chi-ist.  Now,  whether  we  are  af- 
flicted, it  is  for  your  comfort  and  salvation;  or  whether  we 
are  comforted,  it  is  lor  your  comlbrt,  which  is  effected  by  en- 
during the  same  sufferings  which  we  also  suffer.  And  our 
hope  of  yon  is  steadfast,  knowing  that,  as  you  are  partakers 
of  the  sufferings,  so  sJiaU  you  be  also  of  the  comfort. 
Wherefore,  bi'ethren,  we  would  not  have  you  ignorant  con- 
cerning our  affliction,  which  happened  to  us  in  Asia;  that 
we  were  exceedingly  pressed  al)ove  our  strength,  insomuch 
that  we  despaired  even  of  life.  Nay,  more,  we  ourselves 
had  the  sentence  ol'  dealh  in  ourselves,  that  we  might  not 
trust  in  ourselves,  but  in  God,  who  raises  the  dead;  who  de- 
li vei'ed  us  from  so  great  a  death,  and  does  deliver;  in  whom 
we  trust  that  he  will  yet  deliver  us;  you,  also,  laboring  to- 
gether in  i)rayer  for  us,  that  the  gilt  to  us  from  many  jier- 
sons,  may,  by  many,  be  acknowledged  with  thanksgiving 
for  us.     For  this  is  our  glorying — the  testimony  of  our  con- 


328  II.  CORI^THIAIS^S.  Ch.  1 1. 

Bcieiice,  that  with  godly  simplicity  and  sincerity,  (not  with 
fleshly  wisdom,  bnt  by  the  favor  of  God,)  we  have  behaved 
ourselves  in  the  world,  and  mure  abundantly  among-  you. 
Foi-  we  write  no  other  things  to  you  than  what  you  read,  and 
also  acknowledge;  and  I  hope  that  you  will  acknowledge, 
even  to  the  end;  seeing,  indeed,  you  have  acknowledged  us 
in  part,  that  we  are  your  boasting,  even  as  you  also  are  ouis, 
in  the  day  of  the  Lord  Jesus.  And  in  this  persuasion  I  pur- 
posed to  come  to  you  first,  that  you  might  have  a  second 
gift;  and  from  you  to  pass  through  into  Macedonia,  and  ii'om 
Macedonia  to  come  again  to  you,  and  by  you  to  be  sent  for- 
ward into  Judea.  Having,  then,  purposed  this,  did  I,  in- 
deed, use  levity?  or  the  things  which  I  purpose,  do  I  pur- 
pose according  to  the  flesh ;  so  that  with  me  there  should  be 
yes,  yes,  and  no,  no?  But  as  God  is  faithful,  certainly  our 
word  which  was  to  you,  Avas  not  yes  and  no.  For  the  Son 
of  God,  Jesus  Chi'ist,  who  was  proclaimed  to  you  by  us, 
even  by  me  and  Sylvanus,  and  Timothy,  was  not  yes  and  no; 
but  in  him  was  yes.  And  whatever  promises  are  of  God, 
wei'e  through  him  yes,  and  through  him  amen,  to  the  glory 
of  God,  by  us.  Now,  he  who  establishes  us  with  you  in 
Christ,  and  who  has  anointed  us,  is  God:  who  has  also 
sealed  us,  and  given  us  the  earnest  of  the  Spirit  in  our 
hearts.  Moreover,  I  call  on  God.  as  a  witness  against  my 
soul,  that  to  spare  you,  I  have  not  as  yet  come  to  Corinth. 
IS^ot  that  we  lord  it  over  youi-  laith,  but  we  are  joint  pro- 
moters of  your  joy:  for  by  the  faith  you  stand. 

II. — Besides,  I  determined  this  with  myself,  not  to  come 
again  to  you  with  sorrow.  For  if  I  should  make  you  sorry, 
who  then  is  he  that  could  make  me  glad,  unless  the  same 
who  is  made  sorry  by  me?  Wherelbre,  I  wrote  to  you  this 
very  tiling,  that,  coming,  I  might  not  have  sorrow  from  them 
in  whom  I  ought  to  rejoice;  being  lirmly  persuaded  concern- 
ing you  all,  that  my  joy  is  the  joy  of  you  all.  For  out  of 
much  afiiiction  and  disti-ess  of  heart,  I  wrote  to  you  with 
many  tears;  not  that  you  might  be  made  sorry,  but  that  you 
might  know  the  love  which  I  have  most  abundantly  toward 
you.  Now,  if  a  certain  person  has  grieved  me,  he  has  not 
grieved  me  except  by  a  part  of  you,  that  I  may  not  lay  a 
load  on  you  all.  Sufficient  for  such  a  one  is  this  punish- 
ment, which  was  inflicted  by  the  majority.  So  that,  on  tlie 
other  hand,  you  ought  more  williiigl}'  to  forgive  and  comfort 
him,  lest  such  a  one  should  be  swallowed  up  by  excessive 
grief  Wherefore,  I  beseech  you  to  confirm  your  love  to 
him.  For  to  this  end,  also,  I  wrote,  that  I  might  know  the 
proof  of  you,  whether  you  be  obedient  in  all  things.     Now, 


Cii.  III.  11.  COKINTHIAIfS.  329 

to  whom  you  Ibi-give  anything,  I  also  Ibi'give :  and  oven  I, 
if  I  have  now  forgiven  anything,  to  whom  T  forgave  it,  for 
your  sakes  I  forgave  it,  in  the  person  of  Christ:  that  we 
may  not  be  overreached  by  Satan;  tbr  we  are  not  ignorant 
of  his  devices. 

12. — Moieover,  when  I  came  to  Tioas,  in  order  to  de- 
chn-e  the  gospi'l  of  Christ,  and  a  door  was  opened  to  me  by 
the  Lord;  I  had  no  rest  in  my  spirit,  because  I  found  not 
Titus,  my  bi'other:  therelbre,  bidding  them  farewell,  I  went 
away  into  Macedonia,  ^ow,  thanks  be  to  God,  who  at  all 
times  causes  us  to  triumph  in  Christ;  and  who,  by  us,  dif- 
fuses the  odor  of  the  knowledge  of  him  in  every  j)lace:  for 
we  are,  tln-ough  God,  a  ii'agrant  odor  of  Christ,  among  the 
saved  and  among  the  desti-oyed.  To  these,  indeed,  we  are 
the  odor  of  death,  ending  in  death;  but  to  the  others,  the 
odor  of  liie,  ending  in  life:  and  who  is  competent  to  these 
things?  However,  we  are  not  like  many  who  adulterate 
the  word  of  God :  but  really  from  sincerity,  yes,  I'eally  from 
God,  in  the  sight  of  God,  we  speak  in  Christ. 

III. — Must  we  begin  again  to  commend  ourselves?  or 
need  we,  as  some,  letters  of  recommendation  to  you,  or  let- 
ters of  recommendation  Irom  you?  You  are  our  letter, 
written  on  our  hearts,  known  and  read  of  all  men.  For 
you  are  plainly  declared  Christ's  letter,  ministered  by  us, 
written,  not  with  ink,  but  with  the  Spirit  of  the  living  God; 
not  on  tables  of  stone,  but  on  fleshly  tables  of  the  heart. 
Xow  we  haxe  such  confidence  thi-ough  Christ,  toward  God; 
not  that  we  are  competent  by  ourselves  to  reckon  any- 
thing as  from  oui-selves:  but  our  competency  is  from  God, 
who  has  made  us  ccmipetent  ministers  of  a  new  institution; 
not  of  letter,  but  of  spirit:  lor  the  letter  kills;  but  the  spirit 
makes  alive.  For  if  the  ministration  of  death  in  letters  en- 
gra\ed  on  stone  was  with  glory,  so  that  the  children  of  Is- 
rael could  not  steadfastly  behold  the  face  of  Moses,  because 
of  the  glory  of  his  face,  which  was  to  be  abolished;  how 
much  rather  shall  not  the  ministration  of  the  Spirit  be  with 
glory?  For  il'  the  ministration  of  condenniation  was  glo- 
rious, much  more  does  the  ministration  of  justification 
abound  in  glory.  For,  indeed,  that  which  was  gloi-ified,  was 
not  glorified,  in  this  respect,  by  reason  of  the  transcendent 
gloiy.  For  if  f  hat  which  is  abolished  was  with  glory,  much 
more  that  wliicii  continues,  is  with  glory.  Having,  there- 
fore, such  coniiilence,  we  use  great  plainness  of  speech;  and 
not  as  jNIoses,  who  put  a  vail  U[)on  his  face,  that  the  children 
of  fsracl  might  not  steadfastly  look  to  the  end  of  that  which 
is  abolished.      Indeed,  lluir  iiiiiids  were  blinded:   lor,  till  this 


330  II.  CORINTHIANS.  Ch.  IY. 

day,  the  same  vail  remains  in  the  reading  of  the  Old  Insti- 
tution; it  not  being-  discovered  that  it  is  abolished  in  Christ. 
Moreover,  till  this  day,  wht-n  Closes  is  read,  the  vail  lies 
npon  their  heart.  But  when  it  shall  turn  to  the  Lord,  the 
vail  shall  be  taken  from  ai'ound  it.  Now,  the  Lord  is  the 
Spirit;  and  where  the  Spirit  of  the  Lord  is,  there  is  Iree- 
dom.  And  we  all,  with  unvailed  face,  beholding,  as  in  a 
mirror,  the  glory  of  the  Lord;  are  transformed  into  the  same 
image,  from  glory  to  glory,  as  by  the  Lord,  the  Spirit. 

IV. — Wherefore,  having  this  ministry,  as  Ave  have  re- 
ceived mercy,  we  do  not  lalter;  but  \vd\e  commanded  away 
the  hidden  things  of  shame,  not  walking  in  craftiness,  noi 
handling  the  word  of  God  deceitfully;  but  by  the  manil'est- 
ation  of  the  truth,  commending  oui'selves  to  every  man's 
conscience  in  the  sight  of  God.  If  then,  indeed,  oiu-  gospel 
be  vailed,  it  is  vailed  among  the  destroyed;  among  whom 
the  god  of  this  world  has  blinded  the  minds  of  the  unbeliev- 
ing, lest  the  light  of  the  gospel  of  the  glory  of  Christ,  who 
is  the  image  of  God,  might  shine  into  them.  Now,  we  do 
not  preach  ourselves,  but  Christ  Jesus  the  Lord;  and  our- 
selves -yoin'  servants,  for  Jesus'  sake.  For  God,  who  com- 
manded light  to  shine  out  of  darkness,  has  shined  into  our 
hearts,  to  give  the  light  of  the  knowledge  of  the  glory  of 
God  in  the  face  of  Jesus  Christ. 

7. — But  vve  have  this  treasure  in  earthen  vessels,  that 
the  excellency  of  the  power  might  be  of  Go.d,  and  not  of  us. 
We  are  pressed  on  every  side,  but  not  straitened;  perplexed, 
but  not  in  despair;  persecuted,  but  not  utterly  forsaken; 
cast  down,  but  not  destroyed.  At  all  times  carrying  about 
in  the  body,  the  putting  to  death  of  Jesus,  that  the  life  also 
of  Jesus  may  be  manifested  in  our  body.  For  we  who  live 
ai"e  always  exposed  to  death  for  the  sake  of  Jesus,  that  the 
life  also  of  Jesus  may  be  manifested  in  our  mortal  flesh. 
So  that  death  works  in  us,  but  life  in  you.  Yet,  having  the 
same  spirit  of  faith,  according  to  what  is  written,  "  I  be- 
lieved, therefore  I  have  spoken;"  we,  also,  believe,  and 
therefore  speak;  knowing  that  he  who  raised  up  the  Lord 
Jesus,  will  raise  us  up,  also,  by  Jesus,  and  will  present  us 
with  you.  Foi"  all  these  things  ai'c  for  your  sakes;  that  the 
favor  which  has  abounded  to  many,  may,  through  the  thanks- 
giving of  the  greater  number,  redound  to  the  glory  of  God. 
Wherefore,  we  do  not  faint;  but,  though,  indeed,  our  out- 
ward man  is  impaired,  yet  the  inward  man  is  renewed,  day 
by  day.  Foi-  our  momentary  light  afflictions  work  out  for 
us  an  eternal  weight  of  gloi-y,  great  beyond  expression; 
while  we  are  aiming,  not  at  things  seen,  but  at  things  un- 


Oh.  V.  II.  CORINTHIANS.  331 

neen:  lor  the  things  seen  are  temporal,  but  the  things  un- 
\^.  seen  are  ctei'nal.     For  we  know  that  if  the  earthy 

house  of  this  our  tabernacle  were  dissolved,  we  have  a  build- 
ing of  God,  a  house  not  made  with  hands,  everlasting,  in 
the  heavens.  For,  indeed,  in  this  we  groan,  earnestly  de- 
siring to  be  invested  with  our  heavenly  mansion.  And 
surely,  being  thus  invested,  we  shall  not  be  found  naked. 
For,  indeed,  we  that  are  in  this  tabernacle  do  groan,  being 
Imi'dened:  not  that  we  desire  to  be  divested,  but  invested: 
that  mortality  may  be  swallowed  up  by  life.  Now  he  who 
has  wrougiit  us  up  to  this  very  desire,  is  God,  who  has  also 
given  us  the  earnest  of  the  Spirit.  We  are,  therefore,  al- 
ways courageous;  knowing  that  while  at  home  in  the  body, 
we  are  absent  from  the  Loi'd:  (for  we  walk  by  faith,  not  by 
sight.)  We  ai'c  coui'ageous,  indeed,  and  desirous  rather  to 
be  absent  irom  the  body,  and  to  be  present  with  the  Loi'd. 
Therelbre,  also,  we  strive  earnestly,  whether  at  home,  or  from 
home,  to  be  acceptable  to  him.  For  we  must  all  appear  be- 
Ibre  the  tribunal  of  Christ,  that  every  one  may  receive  the 
things  done  in  the  body,  according  to  what  he  has  done, 
whether  good  or  evil.  Knowing,  therefore,  the  terror  of  the 
Lord,  we  persuade  men;  and  are  made  manifest  to  God: 
and,  I  trust,  are  made  manifest  also  to  your  consciences. 
However,  we  do  not  again  connnend  ourselves  to  you,  but 
only  give  you  occasion  of  boasting  concerning  us,  that  you 
may  have  an  answer  to  them  who  boast  in  appearance,  not 
in  lieart.  Ff)r,  whether  we  be  beside  ourselves,  it  is  for 
God;  or  whether  we  be  sober,  it  is  lor  you.  For  the  love 
of  Christ  constrains  us,  having  judged  thus — that  if  one 
has  died  for  all,  certainly  all  have  died;  and  that  he  has 
died  for  all,  that  they  who  live  should  no  longer  live  to 
themselves,  but  to  him  who  has  died  and  rose  again  for 
them. 

16. — So  that  we,  from  this  time  forth,  respect  no  man  on 
account  of  the  flesh :  and  even  if  we  have  esteemed  Christ 
on  account  of  the  flesh,  yet  now  we  esteem  him  Jio  more  on 
that  account.  For,  if  any  one  be  in  Christ,  he  is  a  new 
creature;  old  things  have  passed  away;  behold,  all  things 
have  become  new!  And  all  these  things  of  God,  who  has 
reconciled  us  to  himself  through  Jesus  Christ,  and  has  given 
t(j  us  the  ministry  of  the  reconciliation — namely,  that  God 
was,  by  Christ,  reconciling  the  world  to  himsell',  not  counting 
to  them  their  trespasses,  and  has  committed  to  us  the  woiii 
ol"  the  reconciliation.  We,  therelbre,  execute  the  olllce  of 
ambassadors  lor  Christ,  as  of  (iod  beseeching  you  by  us; 
we  pray  you,  in  behalf  of   Christ,  be  reconciled  to  God. 


832  11.  CORUN  TlIIAlSrS.  Ch.  YI-YII. 

For  he  has  made  him,  who  knew  no  sin,  a  sin-offering 
for  us;  that  we  might  become  the  justified  of  God,  by  him. 
VI.  We,  then,  as  fellow-laborers,  also  beseech  you  not  to 
receive  the  favor  of  God  in  vain;  (lor  he  says,  "In  an  ac- 
cepted season  I  have  hearkened  to  you;  and  in  a  day  of 
salvation  I  have  helped  you."  Behold,  now  is  a  highly  ac- 
cepted season;  behold,  now  is  a  day  of  salvation:)  giving 
no  cause  of  offense  in  anything,  that  the  ministiy  be  not 
blamed.  But  by  everything  approving  ourselves  as  minis- 
ters of  God,  by  much  patience,  by  oppressions,  by  necessi- 
ties, by  distresses,  by  stripes,  by  imprisonments,  by  tumults, 
by  laboi's,  by  watehings,  by  lastings;  by  purity,  by  knowl- 
edge, by  long-suffering,  by  goodness,  by  a  holy  spirit,  by 
love  unfeigned;  by  the  word  of  truth,  by  the  power  of  God, 
through  the  armor  of  righteousness  of  the  right  hand  and 
of  the  left;  through  honor  and  dishonor,  through  bad  fame 
and  good  fame;  as  deceivers,  yet  true;  as  unknown,  yet 
well  known;  as  dying,  yet,  behold,  we  live;  as  chastised, 
yet  not  killed;  as  sorrowing,  yet  always  rejoicing;  as  poor, 
yet  making  many  rich;  as  having  nothing,  yet  possessing 
all  thing's. 

11. — Coi-inthiansl  our  mouth  is  open  to  you,  our  heart  is 
enlarged.  You  are  not  straitened  in  us,  but  you  are  strait- 
ened in  your  own  bowels.  I^ow,  in  return,  (I  speak  as  to 
children,)  be  you  also  enlai-ged.  Be  not  unequally  yoked 
with  unbelievers;  for  what  lellowship  has  righteousness  with 
unrighteousness?  and  what  communion  has  light  with  dark- 
ness? what  concord  has  Christ  with  Belial?  or  what  por- 
tion has  a  believer  with  an  unbeliever?  And  what  agree- 
ment has  the  temple  of  God  with  idols?  for  you  are  the 
temple  of  the  living  God;  as  God  has  said,  "Assin-edly  I 
will  dwell  among  them,  and  walk  among  them;  and  I  will 
be  their  God,  and  they  shall  be  to  me  a  people.  Where  lore, 
come  out  from  among  them,  and  be  separated,  says  the  Lord, 
and  touch  no  unclean  person;  and  I  will  receive  you;  and  1 
will  be  to  you  a  Father,  and  you  shall  be  to  me  sons  and 
daughters  says  the  Lord  Almighty." 

yil. — Wherefore,  having  these  promises,  beloved,  let  us 
cleanse  ourselves  from  all  pollution  of  flesh  and  spirit;  per- 
lecting  holiness  in  the  fear  of  God.  Keceive  us  cordially. 
We  have  injured  no  one;  we  have  corrupted  no  one;  we 
have  defrauded  no  one.  I  speak  not  this  to  condemn  you; 
Ibr  I  have  said  before,  that  you  are  in  our  hearts,  to  die  and 
live  witii  yon. 

4, — Great  is  my  freedom  of  sj)eech  to  you;  gi-eat  is  ray 
boasting  concerning  you:  I  am    filled   with   consolation,  I 


Oh.  YIIL  11.  CORINTHIANS.  H33 

exceedingly  ubound  in  joy  in  ail  oin'  aflBiction.  For  when  we 
were  come  into  Macedonia,  our  flesh  had  no  rest,  but  we  wei'e 
distressed  on  every  side:  without  were  ii<;'htin<>s — within  were 
tears.  Nevertheless,  God,  who  eonilbrts  them  who  ai'e  cast 
down,  comlbrted  us  by  the  coming-  of  Titus — (not,  indeed, 
by  his  euming  only;  but  more  esj)ecially  by  the  consolation 
with  which  he  was  comlbrted  by  you) — when  he  told  us  your 
earnest  desire,  your  lamentation,  your  zeal  lor  me;  so  that  I 
ivjoiced  the  more.  There Ibi-e,  though  I  made  you  soriy  by 
the  letter,  I  do  not  repent,  though  I  did  repent;  lor  I  per- 
ceive that  that  letter,  though  suitable  to  the  occasion,  made 
you  sorry.  I  now  rejoice;  not  that  you  wei'e  made  sorry, 
but  that  your  sorrow  produced  I'dbrmation:  lor  you  wei'c 
made  to  sorrow  in  a  godly  manner,  that  you  might  be  in- 
jured by  us  in  nothing.  For  godly  sorrow  produces  a  relbr- 
mation  to  salvation,  never  to  be  repented  ol';  but  the  sorrow 
of  the  world  produces  death.  Behold,  now,  this  very  thing — 
your  being  made  sorry  with  a  godly  sori-ow — what  carel'ul- 
ness  it  wrought  in  you;  yes,  what  clearing  of  youi'selves; 
yes,  what  indignation;  yes,  what  fear;  yes,  what  earnest  de- 
sire; yes,  what  zeal;  yes,  what  revenge!  Upon  the  whole, 
you  have  ^howed  yourselves  to  be  pure  in  this  matter.  And, 
indeed,  though  I  wrote  to  you,  it  was  not  for  his  sake  who 
did  the  wrong,  nor  for  his  sake  who  suffered  it;  but  rathei", 
that  our  care  for  you,  in  the  presence  of  God,  might  be  man- 
ifested to  you.  For  this  reason,  we  were  comforted  in  youi 
comfort:  yes,  we  i-ejoiced  the  more  exceedingly  lor  the  joy 
of  Titus,  because  his  spirit  was  refreshed  by  j^ou  all.  That 
if  I  have  boasted  anything  to  him  concerning  you,  I  am  not 
ashamed:  for,  as  we  have  spoken  all  things  to  you  in  truth, 
so,  also,  our  boasting  to  Titus  is  vei'ified.  And  his  tender 
affection  is  more  abundant  toward  you,  while  he  remembers 
the  obedience  (jf  you  all,  and  how  you  received  him  with 
fear  and  trend)ling.  1  rejoice  that  I  have  confidence  in  you 
in  everything. 

VIII. — Moreover,  brethi-en,  we  make  known  to  you  the 
charity  of  God,  which  is  given  by  the  congi'cgations  of 
Macedonia;  that  in  a  great  trial  of  afliietion,  the  abundance 
of  their  joy,  and  their  extreme  poverty,  sui)erabounded  to 
the  riches  of  their  liberality:  that  to  their  power,  (I  bear 
witness,)  yes.  beyond  their  power,  they  were  willing  of  them- 
sehcs;  with  much  entreaty  requesting  us  to  accept  the 
charity  and  the  participation  of  the  service,  which  is  for  the 
saints.  Yes,  beyond  our  t'xpectations;  for  they  fii'st  gave 
themselves  to  the  Lord,  and  to  us  through  the  will  of  God. 
This  moved  us  to  entreat  Titus,  that  as  he  had  Ibrnieily  be- 


H34:  II.  COinXTIITANS.  Ch.  IX, 

gun,  so  he  would  also  finish  the  same  charitj  <iniony  yon 
likewise.  N^ow  as  you  abound  in  every  gift,  (in  faith,  and 
speech,  and  knowledge,  and  all  diligence,  and  in  your  love 
to  us,)  I  wish  that  you  may  abound  in  this  gift  also.  I  sjjcak 
not  this  as  an  injunction,  but  on  account  of  the  diligence  of 
others,  and  to  prove  the  sincerity  of  your  love.  (For  you 
know  the  charity  of  our  Lord  Jesus  (~'hrist,  that  though 
he  was  rich,  yet  for  your  sake  he  became  poor;  that  you, 
through  his  poverty,  might  be  rich.)  And  in  this  I  give  my 
opinion,  that  this  is  profitable  lor  you,  who  have  tbrmerly 
begun,  not  only  to  do,  but  also  to  be  willing-  since  the  last 
year. 

11. — At  present,  therefore,  finish  the  doing  of  it;  that  as 
there  was  a  I'eadiness  to  will;  so  also  let  there  be  to  finish, 
according-  to  your  ability.  For  if  there  be  a  willing  mind, 
acc(jrding  to  what  a  person  has,  he  is  accepted;  and  not  ac- 
cording to  what  he  has  not.  However,  /  mean  not  thai 
others  should  be  eased  and  you  distressed;  but  on  account 
of  equality,  that  now  your  abundance  maf/  be  a  sii^q^ly  t'oY 
their  want;  that  again,  their  abundance  mai/  be  a  siqjply  for 
your  wont;  that  there  may  be  an  equality.  As  it  is  written, 
"  He  who  gathered  much,  had  nothing-  over;  and  he  who  gath- 
ered little,  had  no  lack."  Now  thanks  be  to  God,  who  has 
put  the  same  earnest  care  concerning  you,  into  the  heart  of 
Titus.  For  he,  indeed,  received  an  exhortation;  but  from 
his  great  earnestness,  was  going  to  you  of  his  own  accord. 
And  with  him  we  have  sent  the  bi'other,  whose  praise  in  the 
gospel  is  throughout  all  the  congregations.  And  not  only 
so,  but  who  was  also  chosen  l)y  the  congregations  our  fel- 
low-traveler, with  this  charity,  which  is  ministered  by  us, 
to  the  gloi-y  of  the  Lord  himself,  and  of  your  readiness: 
using  this  precaution,  that  none  may  blame  us  in  the  distri  ■ 
bution  of  this  abundance;  premeditating  things  comely,  not 
only  in  the  sight  of  the  Lord,  but  also  in  the  sight  of  men. 
And  we  have  sent  with  them  our  brother,  whom  we  have  of- 
tentimes found  diligent  in  many  things;  but  now  much  more 
diligent,  from  the  great  confidence  which' he  has  in  you.  If 
any  mqaire  concerning  Titus,  he  is  my  partnei'  and  fellow- 
laljorer  for  you;  or  if  our  brethren  be  inquired  of,  they  ai'e 
Apostles  of  cono-regations,  and  a  glory  of  Christ.  Where- 
Ibre,  the  proof  ot  your  love,  and  of  our  boasting  concerning 
you,  display  before  them,  and  before  the  face  of  the  congi-e- 
gations. 

IX. — But,  indeed,  concerning  the  ministry  which  is  for 
the  saints,  it  is  superfluous  for  me  to  write  to  you.  For  I 
know  your  willingness:  of  which  I  boasted  on  your  behalf, 


(H.  X.  11.  CORINTH  I  Aiq^S.  3'ih 

to  the  Macedonians,  that  Achaia  was  prepared  since  the  lai^t 
year;  and  your  zeal  has  stirred  up  the  nniltitiide.  Yet  I  ha\  o 
sent  the  brethren,  that  onr  boast iiin'  concerning  you,  may 
not  be  rendered  false  in  this  pai'ticular:  but  that  as  I  said 
you  may  be  prepared.  Lest,  perhaps,  if  the  Macedonians 
come  with  me,  and  find  you  unjirepared,  we  (that  we  saj' 
not  you)  should  be  j)ut  to  shame  by  this  confidence.  There- 
fore, I  thought  it  necessary  to  entreat  the  brethren,  that 
they  would  go  before  to  yon,  and  coin])letc  beforehand  your 
formerly  announced  bounty;  that  the  same  might  be  thus 
ready  as  a  gift,  and  not  as  a  thing  extorted.  Now  this  I 
say,  he  who  sows  sparingly,  shall  reap  s[)aringly;  and  he 
wiio  sows  bountifully,  shall  reap  bou-ntifully.  Every  one 
according  as  he  has  piu'posed  in  his  heart,  ought  to  give; 
not  with  regret,  nor  by  constraint;  ibr  God  loves  a  cheerful 
giver.  And  God  is  able  to  make  every  blessing  abound  to 
you;  that  in  everything,  always  having  all  sufficiency,  you 
may  abound  in  every  good  work.  As  it  is  written,  "He 
has  dispersed,  he  has  given  to  the  ])oor:  his  righteousness 
remains  Ibrever." 

10. — Xow,  may  he  who  sui^plies  seed  to  the  sower,  and 
bread  i()r  food,  supply  and  multiply  your  seed  sown,  and 
increase  the  pi-oducts  of  your  righteousness.  That  you  may 
be  enriched  in  everything,  lor  all  liberality,  which  produces, 
through  us,  thanksgiving  to  God.  For  the  ministiy  of  this 
pul)Iic  service,  not  only  fills  up  completely  the  wants  of  the 
saints;  but  also  abounds  in  many  thanksgivings  to  God. 
They,  through  the  proof  of  this  ministry,  glorilying  God 
lor  your  avowed  subjection  to  the  gospel  of  Christ;  and  for 
the  liberality  of  your  contribution  tor  them,  and  for  all;  and 
for  their  prayer  for  you,  who  ardently  love  you,  on  account 
of  the  exceeding  favor  of  God  bestowed  on  you.  Now, 
thanks  to  God  for  his  unspeakable  gilt. 

X. — Now,  I  (the  same  Paid  who,  when  i)rcsent,  indeed, 
am  hunil)le  among  you;  but  when  absent,  am  Ijold  towai'd 
you,)  lK:seech  3'ou,  by  the  mildness  and  clemency  of  Christ. 
And  I  request  that,  when  present  I  may  not  be  bold  with 
that  confidence  witli  which  T  conclmle  to  l)c  liold  against 
some,  who  conclude  us  to  be  really  persons  who  walk  accord- 
ing to  the  flesh.  For  though  we  walk  in  the  llesh,  we  do 
not  war  according  to  the  flesh;  (for  the  wi'apons  of  oin*  war- 
fare are  not  Hcslily,  but  exceeding  powerful  Ibr  the  over- 
turning of  strongholds;)  overturning  reasonings,  and  every 
hii^li  thing  raised  U[)  against  the  knowledge  of  God;  and 
leading  captive  every  tliou^ht  to  the  ol)e(lieni'e  of  Christ; 
and   are   preimicil    lo    puni-b    all    disobedience,  when   your 


:^36  n.  coriistthia:n^s.  Ch.  xi. 

obedience  is  completed.  Do  you  look  on  things  according 
to  appearance?  If  any  one  is  confident  in  himself  that  he 
is  Christ's,  let  him,  on  the  other  hand,  reason  this  from  him- 
self, that  as  he  is  Christ's,  so,  also,  are  we.  And,  therefore, 
I  should  not  be  ashamed,  if  I  should  boast  somewhat  moi'c 
of  our  power,  which  the  Lord  has  given  us  for  your  edifica- 
tion, and  not  for  your  desti'uction.  That  I  may  not  seem  as 
if  I  would  terrify  you  by  letters;  (for  his  letters,  says  one, 
are  indeed  Aveighty  and  sti'ong;  but  his  bodily  presence  weak, 
and  his  speech  contemptible;)  let  such  a  one  conclude  this, 
that  such  as  we  are  in  speech  by  letters,  when  absent,  the 
same,  also,  when  present,  we  will  be  in  deed.  But  we  dare 
not  I'ank  and  compare  ourselves  with  some  who  commend 
themselves:  however,  they,  among  themselves,  measuring 
themselves,  and  comparing  themselves  with  themselves,  do 
not  understand  themselves.  Further,  we  will  not  boast  of 
things  not  measured  according  to  the  line  of  measure,  which 
the  God  of  measure  has  allotted  to  us,  to  reach  even  to  you. 
For  we  do  not  stretch  ourselves  beyond  our  line,  as  not 
reaching  to  you;  (but  we  are  come  as  far  as  to  you  also,  in 
the  gospel  of  Christ.)  We  do  not  boast  of  things  not  meas- 
ured, that  is,  of  other  men's  labors;  but  we  have  hope  when 
your  faith  is  increased,  to  be  by  you  abundantly  enlarged 
with  respect  to  our  line;  to  declare  the  gospel  in  Ihe  regions 
beyond  you;  and  not  in  another  man's  line,  to  boast  of  things 
already  prepared.  He,  then,  who  boasts,  let  him  boast  in  the 
Lord.  For  not  he  who  commends  himself  is  approved;  l)ut 
whom  the  Lord  commends. 

XL — I  wish  you  would  bear  with  me  a  little  in  my  fool- 
ishness: yes,  indeed,  bear  with  me:  for  I  am  jealous  of  you 
with  a  godly  jealousy;  because  I  have  espoused  you  to  one 
husband,  that  I  might  present  you  a  chaste  virgin  to  Christ. 
But  I  am  afraid  that,  by  some  means,  as  the  serpent  be- 
guiled Eve  by  his  subtlety,  so  your  minds  should  be  cor- 
rnpted  from  the  simplicity  due  to  Christ.  Foi-,  il",  indeed, 
he  who  has  come  preaches  anothei-  J-esiis  whom  we  have  not 
preached;  or,  if  you  receive  another  Spirit  which  yon  have 
not  received;  or  another  gospel  which  you  have  not  em- 
braced; you  might  justly  bear  with  him.  For  I  i-eckon  my- 
self to  have  come  nothing  short  of  the  very  chief  of  the 
Apostles.  And  even  though  I  be  rude  in  speech,  yet  not  in 
knowledge:  but  upon  the  whole,  we  have  been  made  mani- 
fest to  you  in  all  things.  Have  I  committed  an  ofiense  in 
humbling  myself,  that  you  might  be  exalted ;  because  I  have 
preached  to  you  the  gospel  of  God  freely?  I  robbed  other 
congregations,  taking  wages  of  them  to  do  you  service;  for 


Ch.  XI.  11.  COEI^THIANS.  337 

being  present  with  you,  and  in  want,  we  were  burdensome 
to  no  one;  but  what  I  wanted,  the  bi'ethren  from  Macedonia 
supplied:  and  in  everything  I  Iiave  kept,  and  will  keep  my- 
self from  being-  burdensome  to  you.  Is  the  truth  in  me? 
then  this  my  boasting-  shall  not  be  prevented  in  the  regions 
of  Achaia.  For  what  reason?  because  I  do  not  love  you? 
God  knows.  But  what  I  do,  that  I  will  do,  that  I  may  cut 
off  opportunity  from  them  who  desire  opportunity;  that  in 
what  they  boast,  tliey  may  be  ibund  even  as  we.  For  such 
are  false  Apostles,  deceittul  workmen,  transforming  them- 
selves into  Apostles  of  Christ.  And  no  wonder;  for  Satan 
himself  transforms  liimself  into  an  angel  of  light.  There- 
fore, it  is  no  great  wonder  if  his  ministers  also  transform 
themselves  as  ministers  of  righteousness:  whose  end  shall 
be  according  to  their  works.  Moreover,  I  say,  let  no  one 
think  me  a  fool;  but,  if  otherwise,  at  least,  as  a  fool,  bear 
with  me,  that  I  also  may  boast  a  little.  What  T  speak  in 
this  confident  boasting,  I  do  not  speak  according  to  the  Lord; 
but  as  in  fo(;lishncss.  Seeing  many  boast  according  to  the 
flesh,  I  also  will  boast.  For,  being  wise,  you  bear  with  fools 
cheerfully.  For  il"  one  enslave  you,  you  bear  it;  if  one  de- 
vour you,  if  one  take  your  goods,  if  one  exalt  himself,  if  one 
strike  you  on  the  face — I  speak  of  reproach,  as,  that  we  are 
weak.  But,  in  whatever  any  one  is  bold,  (I  speak  foolishly,) 
I  am  bold  also.  Are  they  Hebrews?  so  am  I.  Are  they  Is- 
raelites? so  am  I.  Are  they  the  seed  of  Abraham?  so  am  I. 
Are  they  ministers  of  Christ?  (I  speak  as  a  fool,)  I  am  above 
them:  in  labors  more  abundant,  in  stripes  above  measure, 
in  prisons  more  frequently,  in  deaths  often;  of  the  Jews, 
five  times  I  received  forty  stri[)es,  save  one:  thrice  I  was 
beaten  with  rods,  once  I  was  stoned,  thrice  I  was  sliip- 
wrccked:  I  have  spent  a  night  and  a  day  in  the  deej).  In 
journeys  often,  in  dangers  from  rivers,  in  dangers  ii-om  rob- 
bers, in  dangers  from  my  countrymen,  in  dangers  from  the 
heathens,  in  dangei's  in  the  city,  in  dangers  in  the  wilder- 
ness, in  dangers  at  sea,  in  dangers  among  false  brethren.  In 
labor  and  toil;  in  watchings  often;  in  huiigei'  and  thirst;  in 
fastings  often';  in  cold  and  nakedness.  Besides  these 
troubles  fi'om  without,  that  which  is  my  daily  pressure,  the 
anxious  care  of  all  the  congregations.  Who  is  weak,  and  I 
am  not  weak?  Who  is  made  to  stundjle,  and  I  do  not  burn? 
If  I  must  boast,  I  will  boast  of  the  tilings  wl)ich  relate  to 
my  weakness.  The  God  and  Father  of  our  Lord  Jesus. 
Christ,  who  is  blessed  for  ever,  knows  that  I  do  not  lie.  In 
Damascus,  the  governor  under  King  Aretas,  intending  to 
22 


338  11.  COKmTHlANS.  Ch.  Xll. 

apprehend  me,  guarded  the  city  of  the  Damascenes;  but  I 
was  let  down  in  a  basket,  through  a  window  in  the  wal'., 
and  escaped  his  hands. 

XII. — To  boast,  indeed,  is  not  profitable  to  me;  yet  I 
will  proceed  to  visions  and  revelations  of  the  Loi'd.  I  knew 
a  man  in  Christ  fourteen  years  ago,  (whether  in  the  body, 
or  out  of  the  body,  I  do  not  know ;  God  knows :)  such  a  one 
suddenly  conveyed  away  to  the  third  heaven.  Indeed,  I 
knew  such  a  man;  (whether  in  the  body,  or  out  of  the  body, 
I  do  not  know:)  that  he  was  suddenly  conveyed  away  into 
paradise,  and  heard  unspeakable  things,  which  are  not  law- 
I'ul  for  man  to  utter.  Concerning  such  a  one  I  will  boast; 
but  concerning  myself  I  will  not  boast,  except  of  my  weak- 
nesses. Yet  if  I  should  incline  to  boast,  I  shall  not  be  a 
fool;  for  I  will  speak  the  truth:  but  I  forbear,  lest  any  one 
should  think  concerning  me,  above  what  he  sees  me  to  be, 
or  what  he  hears  from  me.  Indeed,  that  I  might  not  be  ex- 
alted above  measure  by  the  transcendency  of  the  revela- 
tions, there  was  given  to  me  a  thorn  in  the  flesh,  a  messen- 
ger of  Satan  to  bufiet  me,  lest  I  should  be  exalted  above 
measui'e.  Concerning  this,  I  besought  the  Lord  thrice,  that 
it  might  depart  from  me.  But  he  said  to  me.  My  favor  is 
sufficient  for  you,  besides,  my  power  is  perfected  in  weak- 
ness: most  gladly,  therefore,  I  will  boast  rather  of  my  weak- 
nesses, that  the  power  of  Christ  may  dwell  upon  me.  Where- 
fore, I  am  well  pleased  with  weaknesses,  with  insults,  with 
necessities,  with  persecutions,  with  distresses,  for  C-hrist's 
sake;  because  when  I  am  weak,  then  I  am  strong.  Have  1  be- 
come a  fool  — ?  You  have  constrained  me  to  it;  lor  I  ought 
to  have  been  commended  by  you,  because  I  am  in  noth- 
ing behind  the  very  greatest  Apostles,  though  I  am  nothing. 
Truly  the  signs  of  an  Apostle  were  fully  wrought  among 
you  with  all  patience,  by  signs  and  wonders,  and  jjowci'.'-. 
For  what  is  the  thing  in  which  you  were  interior  to  other 
congregations,  unless  that  I  myself  have  not  been  biu-den- 
some  to  you?  Forgive  me  this  injuiy.  Behold,  a  third 
time  I  am  ready  to  come  to  you,  and  I  will  not  be  burden- 
some to  you;  because  I  seek  not  yours,  but  you:  for  the 
children  ought  not  to  lay  up  for  the  parents,  but  the  parents 
for  the  children.  Yes,  I  most  gladly  Avill  spend  and  be 
spent  for  the  sake  of  your  souls;  even  though  the  moi'e 
abundantly  I  love  you,  the  less  I  am  loved.  Be  it  so,  then, 
I  did  not  burden  you:  nevertheless,  being  cralty,  I  caught 
you  with  guile!  With  respect  to  any  one  of  them  I  sent  to 
you,  did  I  by  him  make  gain  of  you?  I  besought  Titus  to 
go  to  you;  and  with  him  I  sent  a  brother:  did  Titus  make 


Cu   Xm.  II.  CORINTHIANS.  339 

any  gain  of  you?  Did  we  not  walk  in  the  same  spirit? 
Did  we  not  walk  in  the  same  steps?  Again,  do  you  think 
that  we  apologize  to  you?  In  the  presenec  of  God  we  speak 
in  Christ,  that  all  these  things,  beloved,  are  done  for  your 
edification.  Yet  I  am  aii'aid  lest,  perhaps,  when  I  come,  I 
shall  not  find  you  such  as  I  wish:  and  that  I  shall  be  found 

by  you,  such  as  you  do  not  wish : lest,  perhaps,  there 

be  among  you  strifes,  emulations,  wi'aths,  bi-awlings,  back- 
bitings,  whisperings,  swellings,  tumults.  And  lest,  when  I 
come  again,  my  God  may  humble  me  among  you;  and  I 
shall  bewail  many,  who  have  formerly  sinned,  and  have  not 
reformed  fi-om  the  uncleanness,  and  fornication,  and  lascivi- 
ousness,  which  they  have  committed. 

XIII. — I  am  coming  this  third  time  to  you :  by  the  mouth 
of  two  or  thi'ee  witnesses,  every  nuitter  shall  be  established. 
I  have  told  before,  and  now  forewarn  the  second  time,  (as 
if  present,  though  still  absent,)  those  who  have  formerly 
sinned,  and  all  others,  that  when  I  come  again  I  will  not 
spare;  since  you  seek  a  proof  of  Christ  speaking  by  me: 
(who  is  not  weak  toward  you,  but  who  is  mighty  among 
you;  for  though  he  was  crucified  through  weakness,  yet  he 
lives  by  the  power  of  God;  and  though  we  also  are  weak 
with  him,  yet  we  shall  live  with  him,  by  the  power  of  God 
toWArd  y(JU.)  Examine  yourselves,  Avhether  you  be  in  the 
faith;  prove  yourselves:  know  you  not  yoiu'selves,  that 
Jesus  Christ  is  in  you,  unless  you  are  disapproved?  But  I 
ti'ust  that  you  shall  know  that  we  ai-e  not  disappi'oved.  How- 
ever, I  pray  to  God  that  you  do  no  evil — not  that  we  may 
ai)pear  api)roved;  but  that  you  may  do  what  is  good,  though, 
indeed,  we  should  be  disapproved.  For  we  can  do  nothing 
against  the  truth,  but  for  the  truth.  Therefore  we  rejoice 
when  we  are  weak,  and  you  are  strong:  and  this,  also,  we 
l)ray  for,  even  your  perfection.  For  this  reason,  being  ab- 
sent, I  write  these  things,  that,  when  present,  I  may  not  act 
sharply,  according  to  the  power  which  the  Lord  has  given 
me  foi-  edification,  and  not  for  deslruction.  Finally,  brelh- 
ren,  i'arewell:  be  perfect:  comfort  yourselves:  mind  the 
same  thing:  live  in  peace:  and  the  God  of  love  and  peace 
will  be  with  you.  Salute  one  another  with  a  holy  kiss.  All 
the  saints  salute  you.  The  favor  of  the  Loi'd  Jesus  Christ, 
and  the  love  of  God,  and  the  communion  of  the  Holy 
Spirit,  be  with  you  all. 


MO  GALATIANS.  Ch.  1. 


THB 

EPISTLE 

OF 

PAUL,   THE   APOSTLE, 

TO   THE 

GALATIANS. 

IWRITTEN  FROM  OORINTH,  OR  EPHESUS,  A.D.  53.] 


I, — PAUL,  an  Apostle,  not  from  men,  neither  by  man; 
but  by.  Jesus  Christ,  and  God  the  Father  who  raised  him 
from  the  dead;  and  all  the  brethren  who  are  with  me,  to  the 
congregations  of  Galatia:  Favor  to  you,  and  peace  from 
God  the  Father,  and  from  our  Lord  Jesus  Christ,  who  gave 
himself  for  our  sins,  that  he  might  delivei"  us  from  this  pres- 
ent evil  age,  according  to  the  will  of  oin*  God  and  Father  • 
to  whom  be  glory  for  ever  and  ever.     Amen. 

6. — I  wonder  that  you  are  so  soon  removed  from  him 
who  called  you  into  the  favor  of  Christ,  to  another  gospel; 
which  is  not  another :  but  there  are  some  who  trouble  you, 
and  wish  to  pervert  the  gospel  of  Christ.  But  if  even  we, 
or  an  angel  from  heaven,  declare  a  gospel  to  you,  diflferent 
from  what  we  have  declared  to  you,  let  him  be  accursed. 
As  we  said  before,  so  now  I  say  again,  if  any  one  declare  a 
gospel  to  you,  different  from  what  you  have  received,  let  him 
be  accursed.  For  do  I  now  conciliate  men,  or  God?  or  do  I 
seek  to  please  men?  for  if  I  yet  pleased  men,  I  should  not 
be  the  servant  of  Christ.  Now  I  certify  you,  brethi'en,  con- 
cerning the  gospel  which  was  declared  by  me,  that  it  is  not 
according  to  men.  For  I  neither  received  it  liom  man,  nor 
was  I  taught  it,  except  by  the  revelation  of  Jesus  Christ. 
You  have  certainly  heard  of  my  behavior  formerly  in  Ju- 
daism; that  I  exceedingly  persecuted  the  congregation  of 
God,  and  laid  it  waste;  and  made  progress  in  Judaism 
above  many  of  the  same  age  with  myself,  in  my  own  na- 
tion being  more  exceedingly  jealous  of  the  traditions  of  my 
fathers.    But  when  God,  who  separated  me  from  my  mother'a 


Ch.  n.  GALATIANS.  341 

womb,  and  called  me  by  his  favor,  was  pleased  to  reveal  his 
Son  to  me,  that  I  misfht  declare  the  good  news  concerning 
him  to  the  Gentiles;  immediately  T  did  not  consult  flesh  and 
blood:  neither  did  I  go  up  to  Jerusalem,  to  them  who  were 
Apostles  belbre  me;  but  T  went  away  into  Ai-abia,  and  again 
returned  to  Damascus.  Then,  after  three  years,  I  went  up 
to  Jerusalem,  to  become  acquainted  with  Peter,  and  abode 
with  him  fifteen  days.  But  I  saw  no  other  of  the  Apostles, 
except  James,  the  Lord's  brother.  IN^ow  as  to  the  things 
.vhich  I  write  to  you,  behold,  God  is  my  witness  that  I  do 
not  falsely  affiiin.  After  that,  I  went  into  the  regions  of  Sy- 
ria and  Cilicia;  and  I  was  personally  unknown  to  the  con- 
gregations of  Judea  which  ai-e  in  Christ.  They  had  only 
heard  that — he  Avho  formerly  persecuted  us,  now  announces, 
as  glad  tidings,  the  faith  which  he  formerly  destroyed.  And 
they  glorified  God  on  my  account. 

11. — Then,  fourteen  years  after,  I  went  uj)  again  to  Jeru- 
salem with  Barnabas;  taking  Titus  with  me  also.  And  I 
went  up  by  revelation;  and  communicated  (o  them  the  gos- 
pel which  I  proclaimed  to  the  Gentiles;  but  pi'i t^ately  to  them 
who  were  of  reputation;  lest,  perhaps,  I  should  run,  or  hal 
run  in  vain.  However,  neither  Titus,  who  was  with  nie, 
though  a  Greek,  was  compelled  to  be  circumcised,  even  on 
uccount  of  the  false  brethren  secretly  introduced;  (who  came 
in  privily  to  spy  out  our  liberty,  which  we  have  by  Jesus 
Christ,  that  they  might  bring  us  into  bondage;)  nor  did  we 
give  j^lnce  to  them  by  submission,  not  even  for  an  hour,  that 
the  tinth  of  the  gos])cl  might  remain  with  you.  Besides, 
from  them  who  were  of  reputation,  /  received  nothing; 
(whatever  they  were  formerly,  is  no  matter  to  me:  God  re- 
spects not  a  man's  apjjearance.  For  they  who  were  of  rep- 
utation, communicated  nothing  to  me.)  But,  on  the  con- 
trary, perceiving  that  I  was  intrusted  with  the  gospel  of  the 
uiicircumcision,  just  as  Peter  was  with  that  of  the  circum- 
cision; (lor  he  who  wrought  effectually  in  Peter  for  the 
apostleship  of  the  circumcision,  also  wrought  eflectually  in 
me  for  the  CTcntiles:)  even  James,  and  Cephas,  and  John, 
who  seemed  to  be  pillars,  having  perceived  the  favoi-gi'anted 
to  me,  gave  to  me  and  Barnabas  the  right  hands  of  lellow- 
ship;  that  we,  indeed,  should  go  to  the  Gentiles,  and  they  to 
the  circuiiicision;  rrqjiMting  only,  that  we  Avould  remember 
the  poor,  which  vei'y  thing  I  had  also  been  diligent  to  do. 
Moreover,  when  Peter  came  to  Antioch,  I  opposed  him  tc 
his  face,  because  he  was  to  be  blamed.  For.  before  certain 
pei-sons  came  Irom  ffaines,  he  did  eat  with  the  Gentile-;  but 
when  they  were  come,  he  withdrew,  and  separated  himself, 


ai2  GALATIANS.  Ch.  ni. 

being  afraid  of  them  of  the  circumcision.  And  the  other 
Jews  also  dissembled  with  them,  insomuch  that  even  Barna- 
bas was  carried  away  by  their  dissimulation.  But  when  I 
saw  that  they  did  not  walk  uprightly,  according  to  the  truth 
of  the  gospel,  I  said  to  Peter,  before  them  all — If  you,  being 
a  Jew,  live  after  the  manner  of  the  Gentiles,  and  not  alter 
the  manner  of  the  Jews,  why  do  you  compel  the  Gentiles  to 
Judaize?  We,  who  are  Jews  by  nature,  and  not  sinners  of 
the  Gentiles,  knowing  that  man  is  not  justified  by  works  of 
law,  but  only  through  the  faith  of  Jesus  Christ;  even  we 
have  believed  in  Jesus  Christ,  that  we  may  be  justified  by 
the  faith  of  Christ,  and  not  by  works  of  law;  for  by  works 
of  law  no  flesh  shall  be  justified.  But  if  seeking  to  be  jus- 
tified by  Christ,  even  we  ourselves  are  found  sinners,  is 
Christ,  then,  the  minister  of  sin?  By  no  means.  For  if  I 
build  again  those  things  which  I  destroyed,  I  constitute  my- 
self a  transgressor.  Besides,  I,  through  law,  have  died  to 
law,  that  I  might  live  to  God.  I  am  crucified  together  with 
Christ.  Nevertheless,  I  live;  yet  no  longer  I,  but  Christ 
lives  in  me:  for  the  life  which  I  now  live  in  the  flesh,  I  live 
by  the' faith  which  is  of  the  Son  of  God,  who  loved  me,  and 
gave  himself  for  me.  I  do  not  set  aside  the  favoi-  of  God. 
For  if  righteousness  is  through  law,  then  certainly  Christ 
has  died  in  vain. 

III. — O  inconsiderate  Galatians!  who  has  deceived  you, 
before  whose  eyes  Jesus  Christ  crucified,  was  evidently  rep- 
resented among  you?  This,  only,  I  wish  to  learn  from  you, 
did  you  receive  the  Spirit  by  works  of  law,  or  by  obedience 
of  faith?  Are  you  so  inconsiderate  that,  having  begun  in 
Spii-it,  you  are  now  made  perfect  in  flesh?  Have  you  suft'ered 
so  many  things  in  vain?  if,  indeed,  it  is  in  vain. 

5. — He,  then,  who  ministered  to  you  the  Spirit,  and 
wrought  miracles  among  you,  did  he  these  by  works  of  law, 
or  by  a  hearing  of  faith?  even  as  Abraham  believed  God, 
and  it  was  counted  to  him  for  righteousness;  know,  there- 
fore, that  they  who  are  of  laith,  the  same  are  sons  of  Abra- 
ham. For  the  sci-ipture,  foi'cshowing  that  God  would  jus- 
tify the  nations  by  faith,  formerly  announced  the  gospel  to 
Abraham,  saying,  "  Surely  in  you  shall  all  the  nations  be 
blessed."  Wherefore,  they  who  are  of  faith  are  blessed  with 
believing  Abraham.  But  as  many  as  are  of  woi-ks  of  law, 
are  under  the  curse:  for  it  is  written,  "Accursed  is  every 
one  who  continues  not  in  all  the  things  which  are  written  in 
the  book  of  the  law,  to  do  them."  Besides,  that  by  law  no 
ovie  is  justified  before  God  is  manliest:  "For  the  just  by 
li'ith  shall  live."     Now,  the  law  is  not  of  faith;  but  he  who 


On.  IV.  GALATIAN^S.  343 

-ioes  these  things,  shall  live  by  them.  Christ  has  bought  us 
uflf  from  the  curse  of  the  law,  having  become  a  curse  ibr  us: 
(for  it  is  writlL'ii,  "Accursed  is  every  one  who  is  hanged  on 
a  ti-ee:")  tliat  the  l)lessing  of  Abraham  might  come  on  the 
nations  through  Christ  Jesus;  and  that  we  might  receive 
the  promise  of  the  S\nvit  through  faith.  Brethren,  I  speak 
after  the  mannei'  of  men :  no  one  sets  aside,  or  alters  a  man's 
Will,  after  it  is  ratified.  Now,  to  Abraham  were  the  prom- 
ises spoken,  and  to  his  seed.  He  does  not  say,  "And  in 
seeds,"  as  concerning  many;  but  as  concerning  one  person, 
"And  in  your  seed,"  who  is  Christ.  Wherefore,  this  I  ai- 
fii-m,  that  the  Will  which  was  before  i-atified  by  God  con- 
cerning Christ,  the  law,  which  was  made  four  hundred  and 
thirty  years  after  can  not  ainiul,  so  as  to  abolish  the  promise. 

18. — Besides,  if  the  inheritance  be  by  law,  it  is  no  longer 
by  promise.  But  God  bestowed  it  freely  on  Abraham  by 
promise. 

19.— Why,  then,  the  law? 

It  was  added  on  account  of  transgression,  till  the  seed 
should  come  to  whom  it  was  promised;  being  oi'daincd  by 
messengers,  in  the  hand  of  a  Mediator;  and  the  Mediator  is 
not  of  owG  party ;  but  God  is  one  jJCi^'ty- 

21. — Is  the  law,  then,  contrary  to  the  promise  of  God? 

By  no  means.  For  if  there  had  been  a  law  given,  which 
was  able  to  make  alive,  certainly  righteousness  would  have 
l)een  by  law.  But  the  scripture  has  shut  up  together  all 
under  sin,  that  the  promise  by  faith  of  Jesus  Christ,  might 
be  given  to  them  that  believe.  Wherefore,  belbi'e  faith 
came,  we  were  kept  in  durance  undei-  law,  shut  up  together 
to  the  faith,  which  should  alterward  be  revealed.  So  that 
the  law  has  been  our  instructor  to  Christ,  that  we  might  be 
justified  by  faith.  But  I'aith  being  c(jme,  we  are  no  longer 
under  this  instructor.  For  you  are  all  the  sons  of  God 
through  the  faith  by  Christ  Jesus.  Besides,  as  many  of 
y<m  as  have  been  immersed  into  Christ,  have  put  on  Christ. 
There  is  neither  Jew  nor  Greek,  there  is  neither  bondman 
nor  freeman,  there  is  neither  male  nor  female;  lor  you 
are  all  one  in  Christ  Jesus.  And  if  you  are  Chi'ist's,  cer- 
tainly you  are  Abraham's  seed,  and  heirs  according  to  the 
promise. 

ly. — Now,  I  say,  as  long  as  the  heir  is  a  minor,  he  dif- 
fers nothing  from  a  bondman,  though  he  be  lord  of  all.  For 
he  is  under  tutors  and  stewards,  until  the  time  before  ap- 
pointed by  his  father.  So,  also,  we,  whilst  wc  were  minors, 
were  in  l)ondage  under  the  elements  of  the  world.  But 
when  the  fullness  of  the  time  was  come,  God  sent  forth  his 


344  galatia:n^s.  Ch.  fv 

Son,  born  of  a  woman,  born  under  tbo  law,  that  he  might 
redeem  those  under  law,  that  we  might  receive  the  adoption 
of  sons.  And  because  you  are  sons,  God  has  sent  forth 
the  spirit  of  his  Son  into  your  hearts,  crying,  Abba,  Father. 
So  that  you  are  no  more  a  bondman,  but  a  son,  and  if  a  son, 
then  an  heir  of  God  through  Christ.  But  formerly  indeed, 
when  you  kneAV  not  God,  you  served  those,  who  by  nature 
are  not  gods.  But  now,  having  acknowledged  God,  (oi' 
rather,  being  acknowledged  by  God,)  why  do  you  tin'u  back 
again  to  the  weak  and  beggarly  elements,  to  which  again, 
a  second  time,  you  incline  to  be  in  bondage?  You  care- 
fully observe  days  and  moons,  and  seasons,  and  years.  I 
am  afraid  of  you,  lest  perhaps,  I  have  labored  in  vain  among 
you.  Brethren,  I  pray  you,  be  as  I  am:  for  I  am  as  yon 
are.  You  have  injured  me  in  nothing.  You  know,  indeed, 
that  in  weakness  of  the  flesh,  I  declared  the  gospel  to  you 
at  first.  Yet  that  trial  of  mine,  which  was  in  my  flesh,  you 
did  not  despise;  neither  did  you  I'eject  me,  but  received  me 
as  an  angel  of  God,  even  as  Christ  Jesus.  What,  then, 
was  your  happiness!  for  I  bear  you  witness  that,  if  possi- 
ble, you  would  have  plucked  out  your  eyes,  and  given  them 
to  me.  Am  I,  then,  become  your  enemy,  because  I  tell  you 
the  truth?  They  love  you  ardently,  not  honorably.  Yes, 
they  wish  to  exchide  us,  that  you  may  lo\e  them  ardently 
But  it  is  honorable  to  be  ardently  in  love  with  a  good  man 
at  all  times,  and  not  merely  when  I  am  present  with  you. 
My  little  children,  for  whom  I  travail  in  birth  again  till 
Christ  be  formed  in  you;  I  could  wish,  indeed,  to  be  present 
with  you  noAV,  and  to  change  my  speech;  for  I  am  exceed- 
ingly in  doubt  concei'iiing  you.  Tell  me,  you  who  wish  to 
be  under  the  law,  do  you  hear  the  law?  For  it  is  written, 
that  Abraham  had  two  sons:  one  by  the  bondmaid,  and  one 
by  the  fi-ee  woman.  But  he,  indeed,  who  was  of  the  bond- 
maid, was  begotten  according  to  the  flesh;  but  he  who  was 
of  the  free  woman,  was  throug-h  the  promise.  Which  things 
are  allegorized:  for  these  women  are  two  institutions;  the 
one,  indeed,  from  Mount  Sinai,  bringing  forth  children  into 
bondage;  which  is  Ilagar,  (for  the  name  of  Hagar  denotes 
Mount  Sinai,  in  Arabia,)  and  she  answers  to  the  i)reseut 
Jerusalem,  and  is  in  bondage  with  her  children.  But  the 
Jerusalem  above,  is  the  free  woman,  who  is  our  mother.  For 
it  is  written,  "  Kejoice,  O  baiTcn  woman,  wIkj  didst  nut 
bring  forth!  Break  out  and  cry,  thou  who  travailest  not  in 
birth;  ibr  more  are  the  children  of  the  deserted,  than  ol'hcr 
who  had  the  husband."  We,  therelbre,  brethren,  like  Isaac, 
are  children  by  promise.     But  even  as  then,  he  who  was  be- 


On.  V.  GALATIAN^S.  345 

gotten  according  to  the  flesh,  persecuted  him  who  was  be- 
gotten according  to  the  Spirit:  so,  also,  now.  But  what 
says  the  scripture?  "  Cast  out  the  bondmaid  and  her  son; 
for  the  son  of  the  bondmaid  shall  not  inherit  with  the  son 
^f  the  free  woman." 

31. — AVcll,  then,  brethren,  we  are  not  the  children  of  the 
V^.  bondmaid,  but  of  the  free  woman.  Stand  fast,  there- 
lore,  in  the  freedom  with  which  Christ  has  freed  us,  and  be 
not  again  held  fast  in  the  yoke  of  bondage.  Behold,  I, 
Paul,  say  to  you,  that  if  you  be  circumcised,  Christ  will 
profit  you  nothing.  And  I  testify,  moreover,  to  every  cir- 
cumcised person,  that  he  is  a  debtor  to  do  the  whole  law. 
You  are  loosed  li'om  Christ,  who  are  justified  by  the  law; 
you  have  fallen  from  favoi".  But  we,  through  the  Spirit, 
look  for  the  hope  of  righteousness  by  faith.  For  in  Christ 
Jesus  neither  circumcision  avails  anything,  nor  uncircum- 
eision;  but  faith,  which  works  by  love.  You  did  run  well: 
who  has  hindered  you  Irom  obeying  the  truth?  Tbis  per- 
suasion comes  not  from  him  who  called  you.  A  little  leaven 
leavens  the  whole  mass.  I  am  persuaded  concerning  you, 
by  the  Lord,  that  you  will  think  nothing  differently  IVum 
me:  but  he  who  troubles  yon  shall  bear  the  punishment, 
whosoever  he  be.  But  I,  brethren,  if  I  now  proclaim  cir- 
cumcision, why  am  I  yet  persecuted?  Certainly  the  oflense 
of  the  cross  is  abolished.  I  wish,  indeed,  they  were  cut  off 
who  subvert  you.  For  you,  brethi-en,  have  been  called  into 
liberty;  only  use  not  this  liberty  lor  an  occasion  to  the  flesh; 
but  through  love,  assiduously  serve  one  another.  For  the 
whole  law  is  lulfiUed  by  one  precept,  even  by  this,  "  You 
shall  love  your  neighbor  as  yourself."  But  if  you  bite  and 
devour  one  another,  take  care  lest  you  be  consumed  by  one 
another.  I  say,  then,  walk  by  the  Spirit,  and  you  will  not 
fulfill  the  lust  of  the  flesh.  For  the  flesh  lusts  against  the 
Spirit,  and  the  Spirit  against  the  flesh;  and  these  are  con- 
trary to  one  another,  so  that  you  do  not  do  the  things  that 
you  would.  But  if  you  are  led  by  the  Spirit,  you  are  not 
under  law.  Now,  the  works  of  the  flesh  are  manifest,  which 
are  these:  Fornication,  unclcanness,  lasciviousness,  sorcery, 
enmities,  striles,  emulations,  wraths,  brawlings,  factions, 
sects,  envying,  murders,  intoxications,  rcvelings,  antl  such 
like:  concerning  which  I  Ibretidl  you  now,  as  I  also  have 
foretold,  that  liiey  who  practice  these  things  shall  not  inherit 
the  kingdom  of  God.  But  the  fruit  of  the  Spirit  is  love, 
joy,  peace,  long-sullering,  gentleness,  goodness,  fidelity, 
meekness,  temperance:  against  such  things  there  is  no  law. 
Besides,  they  who  are  Christ's,  have  crucified  the  flesh  with 


346  GALATIANS.  Ch.  VL 

the  passions  and  hists.  Since  we  live  by  the  Spirit,  let  us 
also  walk  by  the  Spirit.  Let  us  not  be  vain-g-lorious,  pro- 
voking- one  another,  envying  one  another. 

VI. — Also,  brethren,  if  a  man  be  surprised  into  any  fault, 
you,  the  spiritual  men,  set  such  a  one  right  again  in  the 
spii-it  of  meekness;  taking  a  view  of  yourself,  lest  even  you 
be  tempted.  Bear  one  another's  burdens,  and  so  fulfill  the 
law  of  Christ.  For  if  any  one  think  himself  to  be  some- 
thing, being  nothing  he  deceives  himself  But  let  every 
one  try  his  own  work,  and  then  he  shall  have  boasting-  in 
himself  alone,  and  not  in  another.  For  every  one  shall  beai- 
his  own  burden.  JS'ow  let  him,  who  is  instructed  in  the 
word,  communicate  of  all  good  things  to  the  instructor.  Do 
not  deceive  yourselves;  God  is  not  mocked:  for  whatever  a 
man  sows,  that  also  he  shall  reap.  Therefore,  he  who  sows 
to  his  flesh,  shall  from  the  flesh  reap  corruption:  but  he  who 
sows  to  his  spirit,  shall  from  the  Spirit  reap  life  everlasting. 
Wherefore,  let  us  not  flag  in  well  doing;  for  in  the  proper 
season  we  shall  reap,  if  we  faint  not.  Well,  then,  Avhile  we 
have  opportunity  let  us  do  good  to  all:  but  especially  to 
them,  'Who  are  of  the  household  of  faith.  You  see  how 
large  a  letter,  I  have  written  to  you  with  my  own  hand.  As 
many  as  wish  to  appear  fair  by  the  flesh,  these  constrain  you 
to  be  circumcised,  only  that  they  may  not  be  persecuted  for 
the  cross  of  Christ.  For  not  even  do  the  circumcised  them- 
selves keep  the  law;  but  they  wish  you  to  be  circiimcised, 
that  they  may  boast  in  your  flesh.  But  far  be  it  fi'om  me 
to  boast,  except  in  the  cross  of  our  Lord  Jesus  Christ,  by 
which  the  woi'Id  is  crucified  to  me,  and  I  to  the  world.  For 
in  Christ  Jesus,  neither  circumcision  avails  anything,  nor 
uncircumcision;  but  a  new  creature.  ]!^ow  as  many  as  shall 
walk  by  this  rule,  peace  be  on  them,  and  mercy,  and  on  the 
Israel  of  God.  Henceforth  let  no  one  give  me  trouble,  for 
I  bear  the  scars  of  the  Lord  Jesus  in  my  body.  The  favor 
of  our  Lord  Jesus  Christ  be  witb  your  spirit,  brethren. 
Amen. 


Cu.  I.  EPIIESIANS.  Ul 


THE 

EPISTLE 

OF 

PAUL,    THE    APOSTLE, 

TO    THE 

EPHESIANS. 

[WRITTEN  FROM  ROME,  A.  D.  61.] 


I. — PAUL,  an  Apostle  of  Jesus  Christ,  by  the  will  of 
God,  to  the  saints  that  are  in  Ephesus,  even  the  believers  in 
Christ  Jesus:  Favor  to  you,  and  i)eace  from  God  our  Father, 
and  from  the  Lord  Jesus  Christ. 

3. — Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  who  has  blessed  us  with  every  spiritual  blessing  in 
the  lieavenly  places  in  Christ;  according  as  he  has  elected  us 
in  him,  belbi'e  the  foundation  of  the  world,  that  we  shcmld 
be  holy,  and  unblamable  in  his  sight;  having,  in  love,  for- 
merly marked  us  out  for  adoption  through  Jesus  Chi-ist,  to 
himself,  according  to  the  good  pleasui-e  of  his  will,  to  the 
praise  of  Ihe  glory  of  his  favor,  with  which  he  has  highly 
favored  us  in  the  Beloved;  in  whom  we  have  redcm])tioii 
through  his  blood,  even  the  forgiveness  of  sins,  according  to 
the  riches  of  his  favor,  which  has  aljounded  toward  us  in  all 
wisdom  and  prudence;  having  made  known  to  us  the  secret 
of  his  will  according  to  his  jjcncvolcnt  purpose,  which  he  had 
purposed  in  himself,  lor  the  administi-ation  of  the  luUness  of 
the  appointed  times,  to  gather  together  all  under  Christ — all 
in  the  heavens,  and  all  on  the  earth — under  him:  under 
whom  even  we  have  inherited,  having  been  foi-mcrly  mai-ked 
out  according  to  the  i)uri)Ose  of  him  who  effectually  works 
all  things  according  to  the  counsel  of  liis  will,  that  we 
should  be  to  the  praise  of  his  glory,  who  before  trusted  in 
Christ.  In  whom  you,  also,  tru.sted,  having  heard  the  word 
of  trntli,  Ihe  gospel  of  your  salvation;  in  whom,  also,  ha\- 
ing  believed,  you  were  scaled  with  the  spirit  of  the  prom- 
ise— the  Holy  Spirit — who  is  an  eai-iiest  oC  our  inheritance. 


348  EPHESIAN^S.  Cn.  II. 

for  the   redemption   of  the  purchase,  to  the   praise  of  his 
glory. 

15. — For  this  reason,  I,  also,  having  heard  of  your  foith 
in  the  Lord  Jesus,  and  of  your  love  to  all  the  saints,  do  not 
cease  to  give  thanks  for  you,  making  mention  of  you  in  my 
prayers;  that  the  God  of  our  Lord  Jesus  Christ,  the  Father 
of  glory,  would  give  you  the  spirit  of  wisdom  and  revelation 
in  the  knowledge  of  him;  that  the  eyes  of  your  understand- 
ing, being  enlightened,  you  may  know  what  is  the  hope  of 
his  calling,  and  what  the  riches  of  the  glory  of  his  inherit- 
ance among  the  saints;  and  what  the  exceeding  greatness 
of  his  power,  in  relation  to  us  who  believe  according  to  the 
woi'king  of  his  mighty  power,  which  he  wrought  in  Christ, 
when  he  raised  him  li'om  the  dead,  and  set  him  at  his  own 
right  hand  in  the  heavenly  places;  far  above  all  government, 
and  power,  and  might,  and  lordship,  and  every  name  that  is 
named,  not  only  ii^  this  world,  but  also  in  that  which  is  to 
come;  and  subjected  all  things  under  his  feet,  and  appointed 
him  head  over  all  things  to  the  congregation,  which  is  his 
II.  body,  the  fullness  of  him  who  fills  all  in  all;  even 
you  who  were  dead  in  trespasses  and  sins;  in  which  you  for- 
merly walked,  according  to  the  course  of  this  world,  accord- 
ing to  the  prince  of  the  power  of  the  air — of  the  spirit  which 
now  cflcctually  works  in  the  children  of  disobedience; 
amongst  whom  we,  also,  were  all  formerly  convei-sant  in  the 
hists  of  our  ilesh,  fulfilling  the  desires  of  the  flcfsh,  and  of 
the  mind,  anil  were  by  nature  children  of  wrath,  even  as 
others.  But  God  being  rich  in  mercy,  through  his  great 
love  with  which  he  loved  us,  even  us,  who  were  dead  in  tres- 
passes, he  has  made  alive  together  with  Christ;  (by  favor 
you  are  saved;)  and  has  raised  us  up  together,  and  has  set 
us  down  together  in  heavenly  places  with  Christ  Jesus;  that 
he  might  show,  in  the  ages  to  come,  the  exceeding  riches  of 
his  fa\or  in  his  kindness  toward  us  by  Christ  Jesus.  For 
by  favor  are  you  saved  thi'ough  faith;  and  this  salvation  not 
by  yourselves;  it  is  the  gilt  of  God — not  by  works,  that  no 
dne  may  boast.  For  we  are  his  workmanship,  created  in 
Christ  Jesus  U)  good  woi'ks,  for  which  God  betbi'e  prepared 
us,  that  we  should  walk  in  them. 

11. — Wherefore,  remember  that  you,  formerly  Gentiles 
in  the  flesh,  ((hose  called  the  uncircuincision,  by  them  called 
the  circumcision  in  the  fli'sh,  made  by  hands,)  were  in  the 
world  at  that  time,  without  Christ,  being  aliens  from  the 
connndnwealth  of  Israel,  and  strangers  to  the  institutions  of 
promise;  having  no  hope,  and  without  God:  but  now,  in 
Christ  Jesus,  you  who  wci  r  Inniuily  far  otf,  are  brought  nigh 


Ch.  in.  EPHESIANS.  349 

\>y  tlie  blood  of  Clirist.  For  he  is  our  peace,  who  has  made 
l)oth  one,  and  has  broken  down  the  middle  wall  of  se])ara- 
tion;  having-  abolished,  by  his  flesh,  the  enmity,  (the  law  of 
the  commandments  concerning-  oi'dinances,)  that  he  might 
make  the  two  into  one  new  man,  under  himself,  making 
peace:  and  might  reconcile  both  to  God,  in  one  body, 
through  the  cross;  having  slain  the  enmity  by  it.  And,  hav- 
ing come,  he  bi-ought  good  news  of  peace  to  you,  the  far 
off — to  us,  the  nigh :  that,  through  him,  we  both  have  intro- 
duction to  the  Father  by  one  Spirit.  Xow,  then,  you  are 
no  longer  strangers  and  sojom-ners;  but  fellow-citizens  with 
the  saints,  and  of  the  household  of  God:  having  been  built 
upon  the  foundation  of  the  Apostles  and  prophets,  Jesus 
Christ  himself  being  the  foundation  corner  stone;  by  which 
the  whole  building,  being  fitly  compacted  together,  rises 
into  a  holy  temple  of  the  Lord;  in  which  you,  also,  are 
builded  together,  lor  a  habitation  of  God  by  the  Spirit. 

III. — For  this  reason,  I,  Paul,  the  prisoner  of  Jesus  Chi-ist 
for  yon  Gentiles,  if,  indeed,  you  have  heard  of  the  adminis- 
tration of  the  favor  of  CJod,  which  was  given  me  f(jr  you,  that 
by  revelation  the  secret  was  made  known  to  me,  (as  I  wrote 
before  in  a  few  words;  by  which,  when  you  read,  you  may 
perceive  my  knowledge  of  the  secret  of  Christ,)  which  in 
foi-mer  ages  was  not  made  known  to  the  sons  of  men,  as  it 
IS  now  revealed  to  his  holy  Apostles  and  prophets  by  the 
Spirit:  that  the  Gentiles  should  be  fellow-heirs,  and  of  the 
same  body,  and  joint  partakei's  of  his  pi-omise  in  Christ 
by  the  gospel;  of  which  T  was  miide  a  minister,  according 
to  the  gift  of  the  favor  of  God  which  was  given  to  me  ac- 
cording to  the  energy  of  his  power; — to  me,  the  least  of  all 
saints,  was  this  favor  given,  to  pul)lish  among  the  Gentiles 
the  unsearchable  i-iches  ol"  Christ;  and  to  make  all  see  what 
is  the  administi'ation  ol"  the  secret,  which  had  been  hid  from 
the  ages  by  God,  who  created  all  things.  That  now,  to  the 
L;()veninients  and  powers  in  the  heavenly  I'egions,  might  be 
made  known  by  tlie  congregation  the  manilbld  wisdom  oi' 
God;  according  to  the  predispositicm  of  the  ages,  which  he 
made  in  Christ  Jesus  our  Lord:  in  whom  we  have  liberty  of 
speech,  and  introduction  with  conlidence,  through  the  faith 
of  him.  Wherefore,  I  request  that  you  faint  not  at  my  af- 
flictions for  you,  which  is  your  glory.  On  this  account,  I 
bow  my  knees  to  the  Father  of  our  Lord  Jesus  Christ; 
tiom  whom  the  whole  family  in  heaven  and  upon  earth  is 
named;  praying  that,  according  to  the  riches  of  his  gloiy, 
he  would  grant  you  to  be  mightily  strengthened  by  his 
Spirit  in  the  inward   man:  that  ("hrist  may  dwell  in  your 


350  EPHESIAI^S.  Ch.  IV. 

liearts  thi-ongh  faith;  that,  being  rooted  and  founded  in  love, 
you  may  be  completely  able  to  apprehend,  with  all  the 
saints,  what  is  the  breadth,  and  length,  and  depth,  and 
hight, — even  to  know  the  lo\e  of  Christ;  which  surpasses 
knowledge;  that  you  might  be  filled  with  all  the  fullness  of 
Crod.  N^ow,  to  him  who  is  able  to  do  exceeding  abundantly, 
l)eyond  all  that  we  ask  or  think,  according  to  the  power 
which  works  effectually  in  us, — to  him  be  glory  in  the  con- 
gregation by  Christ  Jesus,  during  all  the  endless  successions 
of  ages.     Amen. 

IV. — I,  then,  the  prisoner  of  the  Lord,  beseech  you  to 
walk  worthy  of  the  calling,  by  which  you  are  called,  with 
all  humility  and  meekness;  with  long-suti'ering,  bearing  with 
one  another  in  love;  earnestly  endeavoring  to  presei've  the 
unity  of  the  Spirit  by  the  bond  of  peace.  There  is  one 
body,  and  one  S])irit;  as  also  you  have  been  called  with  one 
hope  of  your  calling:  oue  Lord,  one  faith,  one  innnersion; 
one  God  and  Father  of  all,  who  is  over  all,  and  with  all,  and 
in  you  all.  But  to  every  one  of  us  is  given  favor,  accord- 
ing to  the  measure  of  the  gift  of  Christ;  (Whereibre  he 
says.  Having-  ascended  on  high,  he  captivated  captivity,  and 
gave  gifts  to  men.  ISTow,  this — Having  ascended,  what  is 
it,  unless,  indeed,  he  had  also  descended  into  the  lower  parts 
of  the  earth!  He  who  descended,  is  the  same  who  also  as- 
cended far  above  all  the  heavens,  that  he  might  fill  all 
things.)  And  he  gave  some,  indeed,  Apostles;  and  some, 
prophets;  and  some,  evangelists;  and  some,  pastors  and 
teachers;  for  the  adapting  of  these  saints  to  the  work  of 
the  ministry,  for  the  edification  of  the  body  of  Christ:  till 
we  all  come  to  the  unity  of  the  faith,  and  of  the  knowledge 
of  the  Son  of  Cod;  to  a  perfect  man;  to  the  measure  of  the 
stature  of  the  fullness  of  Chi'ist:  that  we  may  be  no  longer 
children,  tossed  and  carried  about  with  every  wind  of  doc- 
trine by  the  slight  of  men,  and  by  cunning  crailiness  for  an 
artifice  of  seduction:  but  speaking  the  truth  in  love,  we 
may  all  grow  into  him,  who  is  the  Head,  even  Clu'ist;  ii'om 
whom,  the  whole  body,  fitly  joined  together,  and  compacted 
by  the  service  of  every  joint,  according  to  its  energy,  in  the 
propoi'tion  of  each  particular  part,  eifects  the  increase  of  the 
body,  tor  the  edification  of  itself  in  love. 

17. — This,  therefore,  I  say,  and  testily  in  the  Lord,  that 
you  walk  no  longer  as  the  rest  of  the  Centiles  walk,  in  the 
vanity  of  their  mind;  having  their  understandings  darken- 
ed; being  alienated  li-oni  the  life  of  God,  through  the  ignor- 
ance that  is  in  them,  because  of  the  blindness  of  their  heart; 
who,  being   past    feeling,   have    abandoned   themselves    to 


Cii.   V.  EPHESIANS.  351 

l.isciviousness,  to  commit  nil  um-U'aniioss  with  greediness. 
But  3'on  have  not  so  leai'nod  Christ;  i(",  indeed,  you  have 
heard  him,  and  have  heen  taught  by  him,  as  the  truth  is  in 
Jesus;  that,  with  respect  to  your  former  conduct,  yon  ])ut 
away  the  old  man,  which  is  corruijt  accoi'ding  to  the  deceit- 
ful lusts;  that  you  be  rencAved  in  tlie  spirit  of  your  minds; 
and  that  you  put  on  the  new  man;  which,  after  God,  is  cre- 
ated in  righteousness  and  true  holiness. 

25. — AVherelbre,  putting  away  lying,  speak  the  truth 
e  vei'y  one  to  his  neighbor :  for  we  are  members  one  of  anothei'. 
Do  not  sin  thi'ough  anger;  let  not  the  sun  go  down  ui)on 
your  wrath,  neither  give  an  opportunity  to  the  devil.  Let 
him  that  stole,  steal  no  more;  but  rather  let  him  labor,  woi-k- 
ing  with  his  hands  that  which  is  good,  that  he  may  have  to 
impart  to  him  who  has  need.  Let  no  corrupt  discourse  come 
out  of  your  mouth;  but  if  any  speech  be  good  tor  the  use 
of  edification,  speak  it,  that  it  may  impart  a  benefit  to  the 
heai'crs.  And  grieve  not  the  Holy  Spirit  of  God,  by  whom 
you  are  sealed  till  the  day  of  redemption.  Let  all  bitter- 
ness, and  anger,  and  wrath,  and  clamor,  and  detraction,  be 
taken  away  from  among  you,  with  all  malice.  But  be  kind 
to  one  another,  tender-hearted,  forgiving  each  other,  even  as 
God,  for  Christ's  sake,  has  forgiven  you. 

Y. — lie,  thei'efore,  imitators  of  God,  as  beloved  children; 
and  walk  in  love,  even  as  Christ  has  loved  us,  and  has  given 
liiiiist'ir  for  us,  an  offering  and  a  sacrifice  to  God,  for  a  sweet 
smelling  savor.  But  whoredum,  and  all  uncleanness,  and 
inordinate  desire — let  them  not  even  be  named  among  you; 
(as  it  becomes  saints;)  nor  obscenity,  nor  foolish  talking, 
nor  d(juble  meanings,  nor  things  inicomely;  but  rather 
thanksgiving.  For  this  you  know,  that  no  fornicator,  nor 
unclean  person,  nor  lascivious  man,  who  is  an  idolater,  has 
inheritance  in  the  kingdom  of  Christ,  and  of  God.  Let  no 
one  deceive  you  with  vain  speeches;  for  on  account  of  these 
things,  the  wrath  of  God  comes  upon  the  children  of  disobe- 
dience. Be  not,  therel'oi'c,  participants  with  them.  Foi' you 
were  formerly  ilai-kncss;  but  now  you  ai'e  light  in  the  Lord; 
walk  as  ehildi'cn  of  light.  (Now,  the  fruit  ol'  life  consists 
in  all  goodness,  and  I'ighteousness,  and  truth.)  Appro\c 
what  is  well  pleasing  to  tlu'  l^ord.  And  have  no  fellowsiiip 
with  the  unfruitful  works  of  darkness,  but  I'athei-  even  re- 
prove them.  For  the  things  which  are  secretly  done  by  them, 
it  is  base  even  to  menrKUi.  But  all  these  reprehensibl-c 
things  are  made  manifest  by  tlie  light;  for  whatever  make- 
manil'est  is  light.  Wliereiore,  it  says.  Awake,  you  wlm 
sleep,  and  arix'  iiiini   llif  dead,  and   ('hristwili   siiiiu'   ujtdn 


852  EPHESTANS.  Cn.  VL 

yon.  See,  then,  that  yon  Avalk  accurately :  not  as  I'ooLs,  l^nl 
as  wise  men;  redeeming-  time,  because  the  days  are  evil. 
Therefore  be  not  sim])letons,  bnt  understand  what  the  will 
of  the  Lord  is.  And  be  not  drunk  with  wine,  by  Avhich 
comes  dissoluteness;  but  be  filled  with  the  Spirit:  speaking 
to  one  another  in  psalms,  and  hymns,  and  spiritual  songs; 
singing  and  making  melody  in  your  heart  to  the  Lord:  giv- 
ing thanks  at  all  times  for  all  things,  in  the  name  of  our  Lord 
Jesus  Christ,  to  God,  even  the  Father.  Be  subject  to  one 
another,  in  the  fear  of  God.  Wives,  be  subject  to  your  own 
husbands,  as  to  the  Lord.  For  the  husband  is  head  of  the 
wife,  even  as  Christ  is  head  of  the  congregation;  he  is  the 
saviour  of  the  body.  Therefore,  as  the  congregation  is  sub- 
ject to  Christ;  so,  also,  let  the  wives  be  to  their  own  hus- 
bands, in  everything.  Husbands,  love  your  wives,  even  aa 
Christ,  also,  loved  the  congregation,  and  gave  himself  foi 
it;  that  he  might  sanctify  it,  having  cleansed  it  with  a  bath 
of  water,  with  the  word.  That  he  might  present  it  to  him- 
self glorious,  a  congregation  not  having  spot,  or  wrinkle,  or 
any  such  thing;  but  that  it  might  be  holy,  and  without 
blemish.  So  ought  husbands  to  love  their  own  wives,  as 
their  own  bodies:  he  who  loves  his  own  wife,  loves  himself. 
For  no  man  ever  yet  hated  his  own  flesh;  but  nourishes  and 
cherishes  it,  even  as  the  Lord  the  congregation:  because 
we  are  members  of  his  body,  of  his  flesh,  and  ol"  his  bones. 
For  this  reason  shall  a  man  leave  his  lather  and  mother,  and 
shall  adhere  to  his  wife;  and  the  two  shall  become  one  flesh. 
This  is  a  great  mystery;  but  I  speak  concerning  Christ  and 
the  congregation.  Therefore,  also,  let  every  one  of  you  in 
particular,  so  love  his  own  wife  as  himself;  and  let  the  wife 
reverence  her  husband. 

VI. — Children,  obey  your  parents  in  the  Lord;  ibr  this 
is  just.  Honor  your  father  and  mother,  (which  is  the  first 
commandment  with  a  promise,)  that  it  may  be  well  witli  you, 
and  that  you  may  live  long  on  the  earth.  Also,  fathers,  do 
not  provoke  your  children  to  wrath;  but  bring  them  up  in 
the  correction  and  insti'uction  of  the  Loi'd. 

5. — Servants,  obey  your  masters  according  to  the  flesh, 
with  fear  and  trembling,  in  the  integrity  of  your  heart,  as 
to  Christ.  Not  with  eye-sei"vice,  as  meu-pleasers,  but  as 
servants  of  Christ,  doing  the  will  of  God  from  the  soul: 
with  good  will,  acting  as  servants  to  the  Lord,  and  not  to 
men:  knowing  that  whatever  good  work  any  one  does,  for 
that  he  shall  receive  of  tlie  Lord,  Avhether  bond  or  free. 
And,  masters,  do  the  same  things  to  them,  moderating 
threatening;  knowing,  also,  that  your  Master  is  in  heaven, 


Cn.  VI.  EPIIESIANS.  358 

and  there  is  no  i-espect  of  persons  with  him.  Finally,  my 
brethren,  be  strong  in  the  Lord,  and  in  the  power  of  his 
might.  Put  on  the  complete  armor  of  God,  that  you  may 
be  able  to  stand  against  the  crafty  ways  of  the  devil.  For 
we  wrestle  not  with  flesh  and  blood,  but  with  governments, 
with  i)OVvers,  with  the  rulers  of  this  darkness:  with  spiritual 
wickedness  in  the  heavenly  regions.  For  this  reason,  take 
up  the  complete  armor  of  God,  that  you  may  be  able  to  re- 
sist in  the  evil  day,  and  having  fully  wrought  everything,  to 
stand.  Stand,  then,  having  your  loins  girded  about  with 
trutb,  and  having  on  the  breastplate  of  I'ighteousness;  and 
having  your  feet  shod  with  the  preparation  of  the  gospel  of 
I^eace.  Over  all,  taking  up  the  shield  of  faith,  with  which 
you  will  be  able  to  extinguish  all  the  tiery  darts  of  the 
wicked  one.  And  take  the  helmet  of  salvation,  and  the 
sword  of  the  Spirit,  which  is  the  word  of  God.  With  all 
supplication  and  deprecation,  pray  at  all  seasons  in  spii'it; 
and  lor  this  very  purpose,  watch  with  all  perseverances  and 
supplication  for  all  the  saints:  especially  for  me,  that  elo- 
quence may  be  given  me  in  opening  my  mouth  with  bold- 
ness, to  make  known  the  secret  of  the  gospel;  for  whicli  I 
execute  the  office  of  an  ambassador  in  a  chain;  that  1  may 
speak  boldly  concerning  it,  as  it  becomes  me  to  speak. 
Moreover,  that  you  also  may  know  the  things  relating  to 
me,  and  what  I  am  doing,  Tychicus,  a  beloved  brother,  and 
faithful  minister  in  the  Lord,  will  make  known  to  you  all 
things;  whom  I  have  sent  to  you  for  this  very  }>urpose,  that 
you  may  know  our  affairs,  and  that  he  may  comfort  your 
hearts.  Peace  to  the  brethren,  and  love  with  faith,  from 
God  the  Father,  and  the  Loi'd  Jesus  Christ.  Favor  be  with 
all  them  who  love  our  Lord  Jesus  (jhrist  in  sincerity. 
2:? 


354  PHILIPPIANS.  Oh.  T 


THE 
EPISTLE 

OF 

PAUL,   THE   APOSTLE, 

TO   THE 

PHILIPPIANS. 

[•WRITTEN  FROM  ROME,  A.D.  CS.] 


I. — PAUL,  and  Timothy,  servants  of  Jesus  Christ,  to 
all  the  saints  in  Christ  Jesus,  who  are  in  Philippi,  with  the 
bishops  and  deacons:  Favor  to  you,  and  peace  from  God  our 
Father,  and  fi'om  our  Lord  Jesus  Christ. 

3. — I  thank  my  God  upon  every  remembrance  of  you; 
always  in  all  my  prayers  for  you  all,  g'iving  thanks  with  joy 
for  your  contribution  for  the  gospel,  fi'om  the  first  day  till 
now :  having  this  very  confidence,  that  he  Avho  has  begun  a 
good  work  among  you,  will  continue  to  pei-fect  it  till  the  day 
of  Jesus  Christ.  As  it  is  just  lor  me  to  think  this  concern- 
ing you  all,  because  you  have  me  at  heart,  both  in  my  bonds, 
and  in  the  defense  and  confirmation  of  the  gospel.  You  are 
all  partakers  of  my  gratitude;  I'or  God  is  my  witness  how 
vehemently  I  long  after  you  all,  with  the  tender  affections 
of  Jesus  Christ.  And  this  I  pray,  that  your  love  may  yet 
abound  more  and  more,  with  knowledge  and  with  all  discre- 
tion; that  you  may  approve  the  things  that  ai'e  excellent; 
that  you  may  be  sincere  and  inoffensive  till  the  day  of  Christ; 
filled  with  the  ti'uit  of  i-ighteousness,  which  is  through  Jesus 
Cln-ist,  to  the  glory  and  praise  of  God. 

12. — ]S  ow  1  wish  you  to  know,  brethren,  that  the  things 
which  have  befallen  me,  have  turned  out  rather  to  the  ad- 
vancement of  the  gospel.  So  that  my  bonds  are  manifested 
to  be  on  account  of  Christ,  through  the  whole  palace,  and  in 
all  the  other  places.  And  the  greater  number  of  the  breth- 
ren in  the  Loi'd,  made  confident  by  my  bonds,  have  become 
much  more  bold  to  speak  the  word  without  fear.  Some,  in- 
deed, })reach  Christ  even  of  envy  and  strife;  and  some,  also, 


Ch.  II.  PHrLTPPI  ANS.  3r>5 

of  g'ood  will.  The  formei'  preaeli  Christ  out  of  contention, 
not  sincerely,  thinking  to  add  atiiiction  to  my  honds:  the 
latter,  indeed,  Irom  love;  knowing-  that  I  am  set  for  the  de- 
fense of  the  gospel.  What,  then?  Still  in  every  way, 
whether  in  pretense  or  in  truth,  Christ  is  i)reached;  even  in 
this  T  do  rejoice;  yes,  and  will  rejoice:  for  I  know  that  this 
will  turn  out  to  me  for  salvation,  through  your  prayer,  and 
the  supply  of  the  Spirit  of  Jesus  Christ — that  agreeably  to 
my  eai'nest  expectation  and  hope,  in  nothing  I  shall  be 
ashamed;  but  that  with  all  boldness,  as  at  all  times,  so  now, 
also,  Christ  will  be  magnified  in  my  body,  Avhether  by  life 
or  by  death.  For  to  me  to  live  is  Christ,  and  to  die  is  gain. 
But  whether  to  live  in  the  flesh  would  be  to  my  advantage; 
or  what  to  choose,  I  do  not  know:  for  I  am  in  a  strait  be- 
tween the  two,  having  a  strong  desire  to  depart  and  be  with 
Christ,  which  is  by  far  the  better.  Nevertheless,  to  abide 
in  the  flesh  is  more  needful  for  you.  And  being  firmly  per- 
suaded of  this,  I  know  that  T  shall  live  and  abide  some  time 
with  yon  all,  lor  the  advancement  of  the  joy  of  your  faith; 
and  that  your  boasting  concerning  me  in  Christ  Jesiis,  may 
al)ound,  through  my  coming  again  to  you.  Only  behave  in 
a  manner  worthy  of  the  gospel  of  Christ;  that  whether  I 
shall  come  and  see  you,  or,  being  absent,  shall  hear  of  your 
affairs,  that  you  are  steadfast  in  one  spirit,  with  one  soul 
striving  together  for  the  faith  ol"  the  gos])cl;  and  not  terri- 
fied in  anything  by  your  adversaries:  which  is  to  them  a 
demonstration  of  perdition;  but  to  you  of  salvation,  and  thai 
from  (lod.  For  to  you  it  is  graciously  given,  on  the  behall' 
of  Christ,  not  only  to  believe  on  him,  but  also  to  sufter  for 
his  sake;  having  the  very  same  conflict  which  you  saw  in 
me,  and  now  hear  to  be  in  me. 

II. — Wheretbre,  if  there  be  any  consolation  in  Christ;  if 
any  comfort  of  love;  if  any  fellowshij)  of  the  Spirit;  if  any 
sympathies  and  tender  mercies,  complete  this  my  joy,  that 
you  be  likeminded;  having  the  very  same  love,  being  unan- 
imous, minding  the  one  thing.  Let  nothing  be  done  throng-h 
strife  or  vain-glory;  but,  in  humbleness  of  mind  esteem  each 
other  better  that  yourselves:  not  aiming  every  one  at  his  own 
interests,  but  eveiy  one  also,  at  the  interests  of  the  others. 
Now  let  this  disposition  be  in  you  which  was  also  in  Christ 
Jesus;  who,  though  he  was  in  the  form  of  God,  did  not  a(- 
lect  to  ap[)ear  in  divine  majesty;  but  divested  himself,  tak- 
ing upon  him  the  Ibrm  ol"  a  servant,  being  made  in  the  like- 
ness of  men:  and,  being  (bund  in  lashion  as  a  man,  he  hum- 
bled himself,  and  became  obedient  to  death,  even  the  death 
of  the  cross.       And  for  this  reason,  God  has  exceedingly 


356  PHTLIPPIANS.  Ch.  HI. 

exalted  him.  and  has  bestowed  on  him  a  name  Avhich  is  above 
every  name:  that,  at  the  name  of  Jesus,  every  knee  should 
bow;  of  those  in  heaven,  and  upon  the  earth,  and  under 
the  earth:  and  that  cvei-y  tongue  should  confess  that  Jesus 
Christ  is  Lord,  to  the  gloiy  of  God  the  Father.  Wherefore, 
my  beloved,  since  you  have  always  obeyed,  not  in  my  pres- 
ence only,  but  noAV  much  more  in  my  absence;  effectually 
work  out  your  own  salvation,  with  fear  and  trembling:  for 
it  is  God  who  works  effectually  in  you,  both  to  will  and  to 
jjerform,  on  account  of  his  benevolence.  Do  all  things 
without  murmurings  and  disputings;  that  you  may  be 
blameless  and  harmless,  the  children  of  God,  unblemished 
in  the  midst  of  a  crooked  and  perverse  race;  among  whom 
shine  as  lights  in  the  world,  holding  forth  the  word  of  life; 
that  I  may  rejoice  in  the  day  of  Christ,  that  I  have  not  run 
in  vain,  nor  have  labored  in  vain. 

17. — Yes,  and  if  I  be  made  a  drink-offering  upon  the 
sacrifice  and  ministry  of  youi-  faith,  I  joy  and  rejoice  with 
you  all;  and  for  the  same  do  you  also  joy  and  rejoice  with 
me.  I^ow  I  hope  in  the  Lord  Jesus  to  send  Timothy  to 
you  soon,  that  I  also  may  be  of  good  courage,  when  I  know 
yoiir  affairs.  For  I  have  no  one  like  disposed,  who  will  sin- 
cerely take  care  of  your  affairs:  for  all  seek  their  own,  not 
the  things  of  Jesus  Christ.  But  you  know  the  proof  of 
him,  that,  as  a  son  with  a  father,  so  he  has  served  with  me 
in  the  gospel.  Now,  indeed,  I  hope  to  send  him  immedi- 
ately, as  soon  as  I  shall  see  how  it  will  go  with  me.  How- 
ever, I  am  fully  persuaded  by  the  Lord,  that  even  I  myseli' 
shall  soon  come.  Yet  I  thought  it  necessary  to  send  to  you 
Epaphroditus,  my  brother,  and  fellow-laborer,  and  fellow- 
soldier;  but  your  Apostle,  and  a  minister  to  my  want.  For 
he  longed  alter  you  all,  and  was  exceedingly  grieved,  be- 
cause you  had  heard  that  he  had  been  sick.  And,  indeed, 
he  Avas  sick  nigh  to  death:  but  God  had  mei'cy  on  him;  and 
not  on  him  only,  but  on  me  also,  that  I  might  not  have  sor- 
row upon  soiM-ow.  Wherefore  I  have  sent  him  the  more 
speedily,  that  seeing  him  again,  you  may  rejoice,  and  that 
I  may  be  the  more  free  from  sorrow.  Keceive  him,  there- 
fore, in  the  Lord,  with  all  joy,  and  have  such  persons  in 
great  estimation;  because  lor  the  work  of  Christ,  lie  drew 
nigh  to  death,  not  regarding  his  life,  that  he  might  fully  sup- 
ply the  want  of  your  service  toward  me. 

HI. — Finally,  my  Iwethren,  rejoice  in  the  Lord.  'Vi> 
write  the  same  things  to  you,  to  me,  indeed,  is  not  irksome, 
and  for  you  it  is  safe.  Beware  of  the  snarlers,  beware  of 
evil  workers,  beware  of  the  excision;  for  we  are  the  circum- 


Cn.  TY.  PHTLTPPrAiS^S.  357 

cision,  who  worship  God  in  spirit,  who  glory  in  Christ 
Jesns,  and  have  no  confidence  in  the  flesh.  Though,  in- 
deed, T  have  a  gronnd  of  confidence  in  the  flesh,  if  any  other 
thinks  he  has  a  gronnd  of  confidence — I  have  more.  Cir- 
cumcised the  eighth  day,  of  the  race  of  Israel,  of  the  trihe 
of  Benjamin,  a  Hebrew  of  the  Hebrews;  with  respect  to  the 
law,  a  Pharisee;  with  respect  to  zeal,  persecuting  the  con- 
gregation; with  respect  to  righteousness  by  law,  I  was 
blameless.  But  the  things  which  were  gain  to  me,  those  I 
have  counted  loss  for  Christ.  Yes,  indeed,  on  this  account, 
also,  I  count  all  things  loss,  for  the  excellency  of  the  knowl- 
edge of  Christ  Jesus,  my  Lord ;  (for  whom  1  have  suS'ered 
the  loss  of  all  things,  and  do  account  them  mere  refuse,  that 
I  may  gain  Christ,  and  be  found  in  him,  not  having  my 
righteousness  by  law,  but  that  which  is  through  the  faith 
of  Christ — the  righteousness  which  is  from  God  on  account 
of  this  faith) — that  I  may  know  him,  and  the  power  of  his 
resurrection,  and  the  fellowship  of  his  sufferings,  being  con- 
formed to  his  death;  if  l:)y  any  means  I  may  attain  to  the 
resurrection  from  the  dead,  i^ot  that  I  have  already  laid 
hold,  or  have  already  become  pcrlect;  but  I  press  on,  that, 
indeed,  I  may  lay  hold  on  that,  for  which,  also,  I  was  laid 
hold  on  by  Christ  Jesus.  Brethren,  I  count  not  myself  to 
have  laid  hold  of  the  j)i'>ze;  but  one  thing  Ida,  tbi-getting  the 
things  behind,  and  stretching  forth  toward  the  things  before, 
I  press  on  toward  the  mark,  for  the  prize  of  the  high  calling 
of  God,  by  Christ  Jesus.  Let  us,  then,  as  many  as  would 
be  perfect,  be  thus  minded;  and  if  in  anything  you  think 
difterently,  God  will  reveal  even  this  to  you.  Moreover,  let 
us  walk  in  conformity  to  what  we  have  attained.  Bi-ethren, 
be  imitators  of  me,  and  consider  attentively  those  who  walk 
so,  as  you  have  us  for  an  example.  (For  I  have  often  told 
you,  and  now  tell  you,  even  weeping,  that  many  walk  as  the 
enemies  of  the  cross  of  Chi'ist;  whose  end  is  destruction, 
whose  god  is  their  appetites,  whose  glory  is  in  their  shame, 
who  mind  earthly  things.)  But  we  are  citizens  of  heaven, 
whence,  also,  we  earnestly  expect  the  Saviour,  the  Lord 
Jesus  Christ;  who  will  transform  our  humbled  body  into  a 
like  form  with  his  glorious  body,  according  to  the  energy 
of  his  power,  even  to  subject  all  things  to  himself. 

IV. — Wheri'foi-e,  my  l)rethrcn,  l)eloved  and  much  desired, 
my  joy  and  crown,  thus  stand  firm  in  the  Lord,  my  beloved. 
I  beseech  Euodia,  and  I  beseech  Syntyche,  to  be  of  the  same 
mind  in  the  Lord.  Nay,  I  entreat  you,  also,  my  liiithfnl 
colleague,  assist  those  women  who  have  lal)ored  with  me  in 
the  gospel,  with  Clement;    and    my  other   fellow-laborcis, 


358  PHILIPPIAN'S.  Ch.  IV. 

whose  names  are  in  the  book  of  life.  Rejoice  in  the  Loi-d 
always:  I  say  again,  Kejoice.  Let  your  moderation  bt 
known  to  all  men:  the  Lord  is  nigh.  Be  anxious  about 
nothing;  but  in  everything  by  prayer  and  supplication,  wit); 
thanksgiving,  let  your  requests  be  made  known  to  God;  and 
the  peace  of  God,  which  surpasses  all  understanding,  will 
guard  your  hearts  and  minds,  through  Christ  Jesus.  Fi- 
nally, brethren,  whatever  things  are  true,  whatever  things 
are  venerable,  whatever  things  are  just,  whatever  things  are 
pure,  whatever  things  are  benevolent,  whatever  things  are 
of  good  fame;  if  there  be  any  virtue,  and  if  any  praise  be 
due,  attentively  consider  these  things;  those,  also,  which 
you  have  learned,  and  received,  and  heard,  and  seen  with  me, 
practice;  and  the  God  of  peace  will  be  with  you.  But  I  re- 
joice greatly  in  the  Lord,  that  now  at  length  you  have  made 
your  care  of  me  to  flourish  again;  for  whom,  indeed,  you 
were  careful,  but  you  had  not  an  opportunity.  I^ot  that  I 
complain  of  want;  lor  I  have  learned,  in  whatever  state  I 
am,  to  be  content.  I  know  what  it  is  to  be  straitened;  I 
r.now  what  it  is  to  abound.  Everywhere,  and  by  all  means, 
I  am  silently  taught  what  it  is  to  be  full,  and  to  be  hungry; 
to  abound,  and  to  sufler  want.  I  can  do  all  things,  through 
him  who  strengthens  me.  ]Sfevertheless,  you  have  done  well 
in  sympathizing  with  my  affliction.  Moreover,  you  Philip- 
pians  also  know,  that,  in  the  beginning  of  viy  lahors  in  the 
gospel,  when  I  departed  Irom  Macedonia,  no  congregation 
communicated  with  me,  by  giving  and  receiving,  but  you 
only;  that,  also,  when  in  Thessalonica,  you  sent  once;  yes, 
twice,  to  relieve  my  necessity — not  that  I  earnestly  seek  the 
gift;  but  I  earnestly  seek  the  fruit,  which  abounds  to  your 
account.  But  I  have  received  all,  and  abound;  I  have  been 
fully  supplied,  having  received  by  Epaphi-oditus  the  things 
sent  li'om  yon,  a  fragrant  odor,  a  sacrifice  accepted;  well 
pleasing  to  God.  But  my  God  will  fully  supply  all  your 
wants,  according  to  his  riches  in  glory,  through  Christ  Jesus. 
Now,  to  God,  even  our  Father,  be  glory  for  ever  and  ever. 
Amen.  Salute  every  saint  in  Christ  Jesus.  The  brethren 
who  are  with  me  salute  you.  All  the  saints  salute  you,  biit 
es^jecially  those  of  Cesar's  household.  The  favor  of  our 
Lord  Jesus  Christ  be  with  you  all.     Amen. 


Gh.  I.  COLOSSI  A:N'S.  359 


THE 
EPISTLE 

OP 

PAUL,    THE    APOSTLE, 

TO    THE 

COLOSSIANS. 

[WRITTEN  FROM  ROME,  A.  D.  G2.] 


I. — PAUL,  an  Apostle  of  Jesus  Christ,  by  the  will  of 
God,  and  Timothy,  the  brother,  to  the  saints  and  faithful 
brethren  in  Christ,  who  are  at  Colosse:  Favor  to  you,  and 
peaee  Irom  God  our  Father. 

3. — We  give  thanks  to  the  God  and  Father  of  our  Lord 
Jesus  Chi'ist  always,  when  we  pray  for  you;  having-  heai'd 
of  your  faith  in  Christ  Jesus,  and  of  the  love  which  you 
have  to  all  the  saints — for  the  hope  which  is  laid  up  for  you 
in  the  heavens,  of  which  you  have  formerly  heard  in  the 
word  of  the  truth  of  the  gospel,  which  is  present  among  you, 
as  it  is  also  in  the  world,  and  is  bringing  forth  fruit  and  pre- 
vailing, even  as  among  you,  fi-om  the  day  you  heard  and 
knew  the  favor  of  God  in  truth — even  as  you  learned  it  of 
Epaphras,  our  beloved  fellow-servant,  who  is  for  you  a  faith- 
ful minister  of  Christ,  who  has  also  declared  to  us  yom-  love 
in  spirit.  For  this  reason,  we  also,  from  the  day  we  heard 
these  things,  do  not  cease  to  pray  for  you,  and  to  request 
that  you  may  be  fdled  with  the  knowledge  of  his  will,  in  all 
wisdom  and  spiritual  niidcrstanding — that  you  may  walk 
worthy  of  the  Jjord  to  all  pleasing,  bringing  forth  Jruit  by 
every  good  work,  and  increasing  in  the  knowledge  of  God; 
being  strengtluMied  with  all  strength,  according  to  his  gloii- 
ous  power,  to  all  paticnt'c  and  loiig-sulfering  with  joy:  giv- 
ing thanks  to  the  Father,  who  has  qualified  us  for  a  portion 
of  the  iidicritaiicc  of  the  saints  in  the  light;  who  has  deliv- 
ered us  from  the  powi'i'  oi'  darkness,  and  has  translated  us 
into  the  kingdom  of  his  beloved  Son:  by  whom  avc  have  re- 
ilemiilioii,  cM'ti   the  remission  of  sins.     lie  is  the  image  of 


360  COLOSSIANS.  Cit.  II. 

the  invisible  God,  the  first  born  of  the  whole  creation.  Be- 
jjause,  by  him  were  created  all  things  which  are  in  the  hea- 
Vens,  and  which  are  upon  the  earth;  things  visible,  and  things 
invisible;  whether  thrones,  or  lordships,  or  governments,  or 
powers;  all  things  were  created  by  him  and  for  him.  And 
he  is  before  all  things;  and  by  him  all  things  consist.  And 
he  is  the  head  of  the  body,  even  the  congregation.  He  is 
the  beginning,  the  first  born  li'om  the  dead,  that  in  all  re- 
spects he  might  be  pre-eminent.  For  it  pleased  the  Father 
that  all  the  fullness  should  dwell  in  him;  and  by  him  to  rec- 
oncile all  things  to  himself,  having  made  peace  by  the  blood 
of  his  cross;  I  say,  by  him,  whether  they  be  things  on  the 
earth,  or  things  in  the  heavens.  Even  you,  who  were  for- 
merly alienated  in  mind,  and  enemies  by  wicked  works,  he 
has  now,  indeed,  reconciled,  by  the  body  of  his  flesh,  to 
present  you  holy  and  unblamable,  and  unreprovable,  in  his 
sight;  if,  indeed,  you  continue  in  the  faith  ibiinded  and  sta- 
ble, and  not  removed  from  the  hope  of  the  gospel  which  you 
have  heard,  which  has  been  proclaimed  to  every  creature 
which  is  under  heaven;  of  which  I,  Paul,  am  made  a  minis- 
ter. .1  now  rejoice  in  sufterings  for  you,  and  fill  up  the  re- 
mainder of  the  aiflictions  of  Christ  in  my  flesh,  for  his  body, 
which  is  the  congregation;  of  which  I  am  made  a  minister, 
according  to  the  dispensation  of  God,  which  was  given  to 
me  on  your  account,  fully  to  declare  the  word  of  God — the 
secret  which  had  been  kept  hid  from  the  ages,  and  from  the 
generations,  but  now  has  been  made  manifest  to  his  saints; 
to  whom  God  has  pleased  to  make  known  what  is  the  riches 
of  the  glory  of  this  seci'ct  among  the  Gentiles,  which  is 
Christ  in  you,  the  hope  of  glory:  whom  we  announce,  ad- 
monishing every  man,  and  teaching-  every  man,  with  all  wis- 
dom, that  we  may  present  every  man  pei'fect  in  Christ.  For 
which  I  also  laboi-,  combating  vigorously,  according  to  the 
effectual  working  of  him  who  works  effectually  in  me  with 
power. 

II. — Wherefore,  I  wish  you  to  know  how  great  a  combat 
I  have  for  you,  and  for  them  in  Laodicea,  and  ibr  as  many 
as  have  not  seen  my  face  in  the  flesh;  that  being  compacted 
together  in  love,  their  hearts  may  be  comforted,  e\  en  by  all 
the  riches  of  the  full  assurance  of  understanding,  to  the  ac- 
knowledgment of  the  seci'et  of  God,  in  whom  are  laid  up 
all  the  treasures  of  wisdom  and  knowledge.  Now  this  J 
say,  that  no  one  may  deceive  you  with  plausible  speech. 
For  though  I  am  absent  in  the  flesh,  yet  I  am  with  you  in  the 
spirit,  rejoicing  and  beholding  your  ordei',  and  the  steadfast- 
ness of  your  faith  in  Christ.     Now  as  you   have  received 


Cu.  TTI,  COI/)SSTANS.  363 

Christ  Jcsns  the  Lord,  walk  in  him;  rooted  and  l)nilt  up  in 
him,  and  establislicd  in  the  iaith,  even  as  you  have  been 
taught,  abounding-  in  it  with  thanksgiving-.  Beware  lest 
any  one  make  a  prey  of  you  through  an  empty  and  deceit- 
ful philosophy, — according-  to  the  tradition  of  men,  accord- 
ing- to  the  elements  of  the  world,  and  not  according-  to 
Christ.  For  all  the  fullness  of  the  Deity  resides  substan- 
tially in  him.  And  you  are  complete  in  him,  who  is  the 
head  of  all  government  and  power.  By  whom,  also,  you 
have  been  circumcised  witli  the  circumcision  made  without 
hands,  in  the  putting  off  of  the  body  of  the  flesh,  by  the 
circumcision  of  Christ;  having  been  buried  with  him  in  im- 
mersion, by  which  also  you  have  been  raised  with  him. 
tlirough  the  belief  of  tlie  strong  working  of  God,  who  raised 
him  li-om  the  dead.  For  you,  who  were  dead  on  account  of 
trespasses,  and  by  the  uncircumcision  of  your  flesh,  he  has 
made  alive  together  with  him,  having  forgiven  you  all  tres- 
passes:— having  blotted  out  the  handwriting-  of  the  ordi- 
nances concerning  us,  which  was  contrary  to  us,  he  has 
taken  it  away,  nailing  it  to  the  cross: — having-  spoiled  gov- 
ernments and  poAvers,  he  made  a  show  of  them  openly,  hav- 
ing triumphed  over  them  by  it.  Let  no  one,  therefore,  judge 
you  in  meat,  or  in  drink,  or  in  respect  of  a  festival,  or  of  a 
new  moon,  or  of  sabbaths;  which  are  a  shadow  of  the  things 
which  were  to  come,  but  the  substance  is  of  Christ.  Let  no 
one  beguile  you  of  your  reward, — delighting  in  humility, 
and  the  worship  of  messengers,  intruding-  into  things  which 
he  has  not  seen,  being,  without  cause,  puffed  up  by  his  own 
carnal  mind:  and  not  holding  firmly  the  head,  by  whom  the 
whole  body,  thi-ough  the  joints  and  ligaments,  being  served 
and  compacted,  increases  with  the  increase  of  God. 

20. — i^ow,  if  you  have  died  with  Christ  fi-om  the  ele- 
ments of  the  world,  why,  as  living  in  the  world,  are  yo-n 
subject  to  ordinances,  alter  the  connnandments  and  doc- 
trines of  men;  who  say,  Touch  not,  taste  not,  handle  not, 
(which  are  all  to  i)erish  with  tlie  using;)  which  things  have, 
indeed,  a  show  of  wisdom  in  will-worship,  and  humility,  and 
not  sparing  of  the  body — without  any  respect  to  the  gi-ati- 
fication  of  the  flesh. 

III. — If,  then,  you  have  been  raised  with  Christ,  seek 
the  things  which  are  above,  where  Christ  sits  at  the  right 
hand  of  God.  Set  your  afl'ections  on  things  above;  not  on 
things  upon  the  earth.  For  you  are  dead;  but  your  life  is? 
hid  with  Christ  in  God.  AVhen  Christ  our  life  shall  ai)penr, 
then  you  shall  also  appeal-  with  him  in  glory.  Mortily. 
therefore,  your  members  wliicli   are  on   the  earth:  fornica- 


362  COT.OSSIANS.  Cu.  W. 

tion,  impurity,  passion,  evil  desire,  and  licentiousness,  which 
is  idolatry;  for  which  things  the  wi'ath  of  God  comes  on 
the  children  of  disobedience:  in  which  you  also  formerly 
walked,  when  you  lived  with  them.  But  now  also  put  away 
all  these,  anger,  wrath,  malice,  defamation,  obscene  dis- 
course, from  your  month.  Lie  not  one  to  au  thei',  having 
put  off  the  old  man,  with  his  practices;  and  having  ])Ut  on 
the  new,  who  is  renewed  by  knoAvledge,  alter  the  image  of 
him,  who  created  him; — where  there  is  neither  Greek  nor 
Jew;  circumcision  nor  uncircumcision;  barbarian,  Scythian; 
bond  nor  free;  but  Christ  is  all,  and  in  all.  Put  on,  there- 
fore, as  the  elect  of  God,  holy  and  beloved,  bowels  of  com- 
passion, kindness,  humbleness  of  mind,  meekness,  long-suf- 
fering. Bear  with  one  another,  and  ibrgive  each  othci',  if 
any  one  have  a  complaint  against  any  one:  even  as  Christ 
fbrga\e  you,  so  also  do  you.  And  over  all  these  put  on  love, 
which  is  a  bond  of  perfection.  And  let  the  peace  of  God 
rule  in  your  hearts;  to  which  also  you  are  called  in  one  body, 
and  be  thankful.  Let  the  word  oi'  Christ  dwell  in  you 
richly;  and  Avith  all  wisdom  teach  and  admonish  each  other 
by  ])sajms  and  hymns,  and  spiritual  songs;  singing  with 
gratitude  in  your  hearts  to  the  Lord.  And  whatever  you 
do,  in  word  or  in  deed,  do  all  in  the  name  of  the  Lord  Jesus, 
giving  thanks  to  God,  even  the  Father,  through  him. 
AVives,  be  subject  to  your  own  husbands,  as  it  is  fit  in  the 
Lord.  Husbands,  love  your  wives,  and  be  not  bitter  against 
them.  Children,  obey  your  ]jarents  in  all  things;  for  this  is 
well  pleasing  to  the  Lord.  Fathers,  do  not  exasperate  your 
children,  lest  they  be  discouraged.  Servants,  obey  in  all 
things  your  masters  according  to  the  flesh;  not  with  eye-ser- 
vices, as  men-pleasers,  but  with  integrity  of  heart,  as  fear- 
ing God.  And  whatevei"  you  do,  work  it  from  the  soul,  as 
to  the  Lord,  and  not  to  men:  knowing  that  from  the  Lord 
you  shall  receive  the  recompense  of  the  inheritance;  for  you 
serve  the  Loi-d  Christ.  But  he  who  does  unjustly,  shall  i"e- 
ceive  for  the  injustice  he  has  done :  lor  there  is  no  respect 
lY.  of  persons.     Masters,  afford  to  your  servants  what 

is  just  and  equal,  knowing  that  you  also  have  a  Master  in 
the  heavens. 

2. — Continue  instant  in  prayer,  watching  in  it  with 
thanksgiving;  at  the  same  time,  also,  praying  for  us,  that 
God  would  open  to  us  a  door  of  uttei-ance,  to  speak  the  se- 
cret of  Christ,  for  which,  indeed,  I  am  in  bonds;  that  T  may 
make  it  manifest,  as  I  ought  to  speak.  Walk  in  wisdom  to- 
ward them  who  are  without,  gaining  time.  Let  your  speech 
be  always  with  gracefulness,  seasoned  with  salt,  knowing 


Cii.  rV.  COLOSSrANS.  363 

how  you  ought  to  answer  every  one.  All  things  concern- 
ing me,  Tychicus,  a  beloved  brother,  and  Ihithful  minister, 
and  fellow-servant  in  the  Lord,  will  make  known  to  you; 
whom  I  have  sent  to  you  for  this  very  purpose,  that  he  may 
know  your  atfairs,  and  comibrt  your  heai'ts:  with  Onesimus, 
a  taithlul  and  bel(j\ed  Iji'other,  who  is  from  you.  They  will 
make  known  to  you  all  things  which  are  done  here.  Aris- 
tarchus,  my  fellow-prisoner,  salutes  you;  and  Mark,  the 
nephew  of  Barjiabas,  concerning  whom  you  gut  orders:  if 
he  come  to  you,  receive  him — and  Jesus,  who  is  called  Jus- 
tus, who  are  of  the  circumcision.  These,  alone,  are  laborers 
with  me  for  the  kingdom  of  God,  who  ha^■e  been  a  consola- 
tion to  me.  Epaphras,  who  came  irom  you,  a  servant  of 
Christ,  salutes  you;  at  all  times  fervently  striving  for  you 
Ijy  |)rayers,  that  you  may  stand  perfect  and  complete  in  the 
whole  will  of  God.  For  I  bear  him  witness,  that  he  has 
much  aifection  for  you,  and  for  them  in  Laodicea,  and  for 
them  in  llicrapolis.  Luke,  the  beloved  Physician,  and  De- 
mas,  salute  you.  Salute  the  brethren  in  Laodicea;  and  Nym- 
phas,  and  the  congregation  in  his  house.  And  when  this 
epistle  has  been  ivad  to  you,  cause  that  it  be  read  also  in  the 
congregation  of  the  Laodiceans;  and  that  you  also  read  the 
one  from  Laodicea.  And  say  to  Archippus,  Take  heed  to 
the  ministry,  which  you  have  received  in  the  Lord,  that  you 
may  fultill  it. 

18. — The  salutation  of  Paul,  with  my  own  hand.     Re- 
member my  bonds.     Favor  be  with  you. 


3(M  T.  THESSALOTSTIAJnTS.  Ch.  I-II, 


THE 
FIRST   EPISTLE 

OF 

PAUL,   THE   APOSTLE, 

TO   THE 

THESSALONIANS. 

[WRITTEN  FROM  CORINTH,  A.D.  52.] 


I. — PAUL,  and  Sylvanus,  and  Timothy,  to  the  congre- 
gation of  the  Thessalonians,  which  is  in  God  the  Father, 
and  in  the  Lord  Jesns  Christ:  Favor  to  you,  and  peace  from 
God  our  Father,  and  from  oui*  Lord  Jesus  Chi-ist. 

2. — We  give  thanks  to  God  at  all  times  for  you  all,  mak- 
ing mention  of  you  in  our  prayers;  incessantly  rememhering 
your  work  of  faith,  and  labor  of  love,  and  patience  of  hope 
in  our  Lord  Jesus  Christ,  in  the  sight  of  God,  even  our  Fa- 
ther; knowing,  brethren,  beloved  of  God,  your  election:  tor 
our  gospel  came  not  to  you  in  word  only,  but  also  with  power, 
and  with  the  Holy  Spirit,  and  with  much  assurance:  as  you 
know  what  sort  of  men  we  were  among  you.  And  you  be- 
came imitators  of  us,  and  of  the  Lord,  having  embraced  the 
word  in  much  affliction,  with  joy  of  the  Holy  Spirit.  So 
that  you  are  become  patterns  to  all  whi)  believe,  in  Macedo- 
nia and  Achaia.  Besides,  from  you  the  word  of  the  LcM'd 
has  resounded,  not  only  in  Macedonia  and  Achaia;  but  also 
in  every  place  your  faith  in  God  is  spread  abroad,  so  that  we 
have  no  need  to  speak  anything.  For  they  themselves  pub- 
lish concerning  us,  what  sort  of  entrance  we  had  to  you,  and 
how  you  turned  to  God  irom  idols,  to  serve  the  living  and 
true  God;  and  to  wait  for  his  Son  from  heaven,  whom  he  has 
i-aised  from  the  dead,  even  Jesus,  who  delivers  us  fi-om  the 
wrath  which  is  to  come. 

II. — Foi'  yourselves  know,  brethren,  our  entrance  among 
you,  that  it  was  not  in  vain.  For  although  we  had  before  suf- 
fered, and  were  shamefully  handled,  as  you  know,  at  Philippi, 
we  were  bold,  through  our  God,  to  speak  to  you  the  gospel 


Cir.  III.  I.  TIIESSALONIANS.  miS 

of  God,  amidst  a  great  combat.  Besides,  onr  exhortation  was 
not  from  error,  nor  li*om  impurity,  noi-  witli  i^-uile.  But  as 
we  wei-e  approved  of  God,  to  be  intrusted  wifli  the  gospel, 
so  we  ejx'ak,  not  as  pleasing  men,  but  God,  who  tries  our 
hearts.  For  neither  did  we,  at  any  time,  use  flattering  words, 
or  a  pretext  lor  eovetousness;  God  is  Avitness.  Neither 
sought  we  honor  fi-om  men;  neither  from  you,  nor  from 
others.  We  might  have  acted  with  authority,  as  Apostles 
of  Christ;  but  we  were  gentle  among  you,  as  a  nurse  cher- 
ishes her  children — so,  having  a  strong  aflection  for  you,  we 
were  well  pleased  to  have  imparted  to  you,  not  only  the 
gospel  of  God,  but  our  own  souls,  also;  because  yOu  were 
become  dear  to  us.  For  you  remembci",  brethren,  our  labor 
aud  toil;  that  laboriug  night  and  day;  that  we  might  not 
be  chargeable  to  any  of  you,  we  preached  to  you  the  gosi)el 
of  God,  You  were  witnesses,  and  God,  also,  in  what  a 
holy,  and  just,  and  blameless  manner,  we  acted  toward  you 
that  believe.  As,  also,  you  know,  how  we  addressed  every 
one  of  you  as  a  father  his  own  children,  exhorting  aud  com- 
forting you;  and  testifying  that  you  should  walk  worthy  of 
God,  who  has  called  you  to  his  kingdom  of  glory.  On  this 
account,  also,  we  give  thanks  to  God,  without  ceasing,  that 
when  you  received  from  us  this  message  of  God,  you  em- 
brace(l  not  the  word  of  men;  but,  as  it  is  in  truth,  the  word 
of  God,  which,  indeed,  works  eli'ectually  in  you  who  believe. 
For  you,  brethren,  became  imitators  of  the  congregations 
of  God  which  ai-e  in  Judea,  in  Christ  Jesus;  because  you 
also  have  sufl'ered  like  things  from  your  own  countrymen, 
even  as  they  have  from  the  Jews,  who  both  killed  the  Loi-il 
Jesus,  and  the  prophets,  and  have  greatly  persecuted  us,  and 
do  not  please  God,  and  are  contrary  to  all  men:  hindering 
us  to  speak  to  the  Gentiles,  that  they  may  be  saved;  so  that 
they  fill  up  their  iniquities  always:  but  the  wrath  of  God  is 
coming  upon  them  at  length.  Now,  we,  brethren,  being 
separated  li-om  you  for  a  short  time,  in  presence,  not  in 
heart,  the  more  abundantly  endeavored,  with  great  desire, 
to  see  your  face.  Therelbre,  we  would  have  come  to  you 
(even  I,  Paul,)  once  and  again,  but  the  adversary  hindei'cd 
us.  For  what  is  our  hope,  or  joy,  or  crown  of  glorying? 
Are  not  even  you,  in  the  i)resence  ol'our  Lord  rlesus  Christ, 
at  his  coming?     You,  indeed,  are  our  glory  and  our  joy. 

III. — Wherefore,  no  longer  concealing  our  anxiety,  we 
were  well  pleased  to  be  left  at  Athens  alone,  and  sent  Tim- 
othy, oxiv  brother,  and  a  minister  of  God,  and  our  fellow- 
laborer  in  the  gospel  of  Christ,  to  establish  you,  and  to  ex- 
hort you   eoncerning  youi-    i'liilh:    that    no   one    should  be 


860  I.  THESSALOISTIAKS.  Ch.  TY, 

moved  by  these  afflictions;  for  yourselves  know  that  we  are 
appointed  to  them.  For  even  when  we  were  with  you,  we 
Ibretold  you  that  we  wei'e  to  be  afflicted;  which  also  ha])- 
pened  as  you  know.  For  this  reason  also,  no  longer  con- 
cealing my  anxiety,  I  sent  to  know  your  I'aith;  lest  by  some 
means  the  tempter  may  have  tempted  you,  and  our  labor 
have  become  in  vain.  But  now,  when  Timothy  came  to  us 
from  you,  and  gave  us  the  good  news  ol'your  faith  and  love, 
and  that  you  have  good  remembrance  of  us  at  all  times,  ar- 
dently desiring  to  see  us,  even  as  we  also  to  see  you;  by 
this,  brethren,  we  were  comforted  concerning  you  in  all  onx 
affliction  and  necessity,  even  by  your  faith.  For  now  we 
live,  when  you  stand  firm  in  the  Lord.  But  what  thanks- 
giving can  we  retui-n  to  God  concerning  you,  for  all  the  joy 
with  which  we  I'cjoice,  through  you,  in  the  presence  of  our 
God?  Night  and  day,  most  earnestly  requesting  to  see 
your  face,  and  to  supply  the  deficiencies  of  your  faith. 
Now  may  God  himself,  even  oin*  Father,  and  our  Lord  Jesus 
C'hrist,  make  straight  om-  way  to  you.  .Vnd  may  the  Lord 
fill  you,  and  make  you  overflow  with  love  to  one  another, 
and  to  all,  even  as  we  also  to  you;  that  he  may  establish 
your  hearts  unblamable  in  holiness,  before  God,  even  our 
Father,  at  the  coming  of  the  Lord  Jesus  Christ,  with  all  his 
saints. 

IV. — As  to  what  remains,  then,  brethi-en,  we  beseech 
and  exhort  you  by  the  Lord  Jesus,  that  as  you  have  I'eceivcd 
from  us,  how  you  ought  to  walk,  and  please  God,  you  would 
moi-e  abound  in  it.  For  you  know  what  connnanchnents  wo 
gave  you  by  the  Lord  Jesus;  for  this  is  the  will  of  God, 
even  your  sanctification,  that  you  should  abstain  fi-om  whore- 
dom— that  every  one  of  you  should  know  how  to  possess  his 
own  body  in  sanctification  and  honor — not  in  the  passion  oi' 
lust,  even  as  the  Gentiles  who  know  not  God.  That  no  man 
should  go  beyond  bounds,  or  defraud  his  brother  in  this 
matter,  because  the  Loi-d  is  an  avenger  of  all  such;  as  we, 
also,  formerly  told,  and  fully  testified  to  you:  lor  God  has 
not  called  us  to  impurity,  but  to  holiness.  Therefore,  in- 
deed, he  who  despises,  despises  not  man,  but  God,  who  cei- 
tainly  has  given  to  us  his  Holy  Spirit. 

9. — But,  concerning  brotherly  love,  you  have  no  need 
that  I  write  to  you,  for  you  yourselves  are  taught  of  God  to 
love  one  another.  And,  indeed,  you  do  it  toward  all  the 
brethren  who  are  in  all  Macedonia:  but  we  exhort  you, 
brethren,  still  to  abound,  and  earnestly  to  study  to  be  quiet; 
and  to  mind  your  own  affairs,  and  to  work  with  your  own 
hands,  as  we  commanded  you:  that  you  may  w-ilk  decently 


('II.  V.  I.  THESSALONIANS.  367 

toward  them  who  are  without,  and  may  have  need  of 
nothing. 

13. — Kow,  I  would  not  have  you  ignorant,  brethren,  con- 
cerning- them  who  sleep;  that  you  may  not  be  grieved,  even 
as  the  others,  who  have  no  hope.  Foi-  if  we  believe  that 
Jesus  died  and  rose  again;  so,  also,  them  who  sleep,  will 
God,  through  Jesus,  bring  with  him.  Besides,  this  we  aiBrm 
to  you,  by  the  word  of  the  Lord,  that  Ave,  the  living,  wlio 
remain  at  the  coming  of  the  Lord,  shall  not  anticipate  theni 
who  are  asleep:  for  the  Lord  himself  will  descend  from  hea- 
ven, Avith  a  shout,  Avith  the  voice  of  the  Arch  Angel,  and 
with  the  trumpet  of  God.  And  the  dead  in  Chi'ist  shall 
I'ise  first;  afterAvard  we,  the  living,  who  remain,  shall,  at  the 
same  time  Avitb  them,  be  instantly  taken  up  in  clouds,  to 
join  the  Lord  in  the  air:  and  so  we  shall  be  lor  ever  with 
the  Lord.  'Wherefore,  comfort  one  anothei'  with  these 
words. 

V. — However,  concerning  the  times  and  the  seasons, 
brethren,  you  have  no  need  that  I  write  to  you:  for  your- 
selves knoAV  ix'rfectly,  that  the  day  of  the  Lord  comes  as  a 
thief  in  the  night.  AVhen  they  shall  say,  Peace  and  safety, 
then  sudden  destruction  comes  upon  them,  as  travail  upon 
a  woman  with  child;  and  they  shall  not  escape.  But  you, 
brethren,  are  not  in  darkness,  that  that  day  should  come 
upon  you  like  a  thief.  You  are  all  sons  of  light,  and  sons 
of  day:  avc  are  not  sons  of  night,  nor  of  dai'kness.  There- 
fore, let  us  not  sleep,  even  as  others;  but  let  us  Avatch  and 
be  sober.  For  they  who  sleep,  sleep  in  the  night;  and  they 
Avho  grt  drunk,  get  di'unk  in  the  night,  lint  let  us,  avIio  are 
ol"  the  day,  be  sober,  jjutting  on  the  l)iX'ast[)late  of  faith  and 
love;  and  for  a  helmet,  the  liope  of  salvation.  For  God  has 
not  appointed  us  to  Avrath,  but  to  obtain  salvation,  through 
our  Loi'd  Jesus  Christ,  Avho  died  lor  us,  that  Avhether  Ave 
wake  or  sleep,  we  may  live  together,  with  him.  Whei'eibre, 
comlbrt  one  another,  and  edily  each  other,  even  as  also  you 
do. 

12. — Now,  we  beseech  you,  brethren,  to  acknoAvledge 
them  who  labor  among  you,  and  who  i)reside  oA'ei-  you  in  the 
Lord,  and  insti'uct  you;  and  to  esteem  them  very  highly  in 
love  for  their  Avorks'  sake.  Be  at  ])eace  among  yourselves. 
Moreover,  avc  cxiiort  you,  brethren,  admonish  the  disorderly, 
comfort  tlu'  faint-hearted,  suppoi't  the  weak,  be  of  a  long- 
suffering  disposition  toAvard  all.  Take  caiv  that  no  one  re- 
turn (;vil  for  evil  to  any  one,  but  always  pursue  what  is  good, 
l)oth  towai'd  one  another  aud  towaril  all.  liejoice  always. 
I'ray  witlidut  ciMsing.     In  c .    ivlbing  give  thanks;  lor  tins 


368  I.  THESSALO^IANS.  Ch.  V. 

is  the  will  of  God,  by  Christ  Jesus,  concei-ning  you. 
Quench  not  the  Spirit.  Despise  not  prophesying-.  Pi-ove 
all  things.  Hold  fast  that  which  is  good.  Abstain  from  all 
appearance  of  evil. 

23. — And  may  the  God  of  peace  himself  sanctify  you 
wholly;  and  may  your  whole  person,  the  spirit,  and  the  soul, 
and  the  body,  be  preserved  unblamable,  till  the  coming  of 
our  Loi'd  Jesus  Christ.  Faithful  is  he  who  has  called  you; 
who  also  will  do  it.  Brethren,  pray  for  us.  Salute  all  the 
brethren  with  a  holy  kiss.  I  solemnly  charge  you  by  the 
Lord,  that  this  epistle  be  read  to  all  the  holy  brethren.  The 
favor  of  our  Lord  Jesus  Christ  be  with  you. 


Oh.  I.  II.  THESSALONIANS.  369 


THB 

SECOND  EPISTLE 

OF 

PAUL,    THB    APOSTLE, 

TO   THE 

THESSALONIANS. 

[WRITTEN   FROM   CORINTH,   A.D.   52.] 


I. — PAUL,  and  Sylvainis,  and  Timothy,  to  the  congre- 
gation  of  the  Thessalonians,  which  is  in  God  our  Father, 
and  in  the  Lord  Jesus  Christ :  Favor  to  you,  and  peace  from 
God  our  Father,  and  from  our  Lord  Jesus  Christ. 

3. — We  are  bound  to  thank  God  always,  concernino-  you. 
brethren,  as  it  is  fit,  because  your  faith  grows  exceeding-ly, 
and  the  love  of  every  one  of  you  all  toward  each  other 
abounds;  so  that  we  ourselves  boast  of  you  to  the  congre- 
gations of  God,  on  account  of  your  patience  and  laith  in 
all  your  persecutions  and  afflictions,  which  you  endure;  a 
proof  of  the  righteous  judgment  of  God,  that  you  might  be 
counted  truly  worthy  of  the  kingdom  of  God,  foi-  which  you 
thus  suffer:  seeing  it  is  just  with  God  to  return  affliction  to 
them  who  afflict  you — and  to  you,  the  afflicted,  (because  oui- 
testimony  was  believed  by  you,)  rest  with  us,  at  the  revela- 
tion ol'ihe  Lord  Jesus  from  heaven,  with  his  mighty  angels, 
in  flaming  fire,  inflicting  a  just  retribution  on  those  who 
know  not  God,  and  who  obey  not  the  gospel  of  our  Lord 
Jesus  Christ;  who  shall  sufl'cr  a  just  punishment — an  ever- 
lasting destruction  Irom  the  presence  of  tliL'  Lord,  and  from 
the  glory  of  his  i)ower — in  that  day  when  he  shall  come  to 
be  glorifu'd  in  bis  saints,  and  to  be  admired  by  all  the  be- 
lievers. In  relation  to  which,  we  arc  always  praying  con- 
cerning you,  that  our  God  may  account  you  worthy  ol'  this 
calling,  and  fill  you  with  all  the  benevolence  ol"  goodness, 
and  tlie  elfect  of  faith  with  power;  that  the  name  of  our 
Loi'd  Jesus  Christ  may  be  glorified  by  you,  and  you  by  him, 
^4- 


370  IT.  THESSALO^^IANS.  Cu.  II-III. 

according  to  the  favor  of  our  God,  and  of  the  Lord  Jesus 
Christ. 

II. — ]^ow,  we  beseech  you,  brethi-en,  by  the  coming  ol 
our  Lord  Jesus  Chi'ist,  and  by  our  gathering  together  to 
him,  that  you  be  n-ot  suddenly  shaken  in  mind,  nor  ahirmed, 
neither  by  spirit,  nor  by  report,  nor  by  letter,  as  from  us,  in- 
timating that  the  day  of  the  Lord  is  at  hand.  Let  no  one 
lead  you  into  a  mistake  by  any  means;  because  the  apostasy 
must  first  appear,  and  the  man  of  sin,  the  son  of  perdition, 
must  be  first  i-evealed,  who  opposes  and  exalts  himself  against 
every  one  called  a  god,  or  an  object  of  worship;  so  that  he 
l)laces  himself  in  the  temple  of  God,  openly  exhibiting  him- 
self, that  he  is  a  god.  Do  you  not  i-emember  that,  when  I 
was  yet  with  you,  I  told  you  these  things?  And  you  know 
what  now  prevents  his  being  revealed  until  his  proper  time. 
For  already  the  mystery  of  iniquity  secretly  works,  only 
till  he  who  now  restrains,  be  taken  out  of  the  way;  and  then 
shall  that  lawless  one  be  revealed,  whom  the  Lord  Jesus  will 
consume  by  the  spirit  of  his  mouth — with  the  brightness  of 
his  coming,  he  will,  indeed,  utterly  destroy  him,  whose  com- 
ing is  accoixling  to  the  enei'gy  of  Satan,  with  all  the  power, 
and  signs,  and  wonders  of  falsehood;  and  with  all  the  de- 
ceit of  unrighteousness  among  the  destroyed;  because  they 
did  not  embrace  the  love  of  the  truth,  that  they  might  be 
saved.  For  this  cause,  God  will  send  them  strong  delu- 
sion, that  they  may  believe  a  lie;  that  all  may  be  condemned 
who  have  not  believed  the  truth,  but  have  taken  pleasure  in 
iniquity. 

13. — But  we  are  bound  to  give  thanks  to  God  ahvays 
for  you,  brethren,  beloved  of  the  Lord,  because  God  has, 
from  the  beginning,  chosen  you  to  salvation,  thi'ough  sanc- 
tification  of  spirit,  and  belief  of  truth;  to  which  he  called 
you,  by  our  gospel,  that  you  might  obtain  the  glory  of  our 
Lord  Jesus  Christ.  Well,  then,  brethren,  stand  firm,  and 
hold  fast  the  traditions  which  you  have  been  taught,  whetlu  r 
by  our  word  or  letter.  And  may  our  Lord  Jesus  Chi'ist 
himself,  and  God,  even  our  Father,  who  has  loved  us,  and 
given  us  everlasting  consolation,  and  good  hope  througli 
lavor,  comfort  your  hearts,  and  establish  you  in  every  good 
word  and  work. 

IIL — Finally,  brethren,  pray  for  us,  that  the  word  of  the 
Lord  may  rapidly  spread,  and  be  glorified,  even  as  among 
you.  And  that  we  may  be  delivered  from  unreasonable  and 
wicked  men;  lor  all  men  have  not  faith.  But  the  Lord  is 
faithful,  who  will  establish  and  keep  you  ii-om  the  evil  one. 
For  we  have  confidence  in  the  Lord  concerning  you,  that 


(  n.  ni.  II.  TIIESSALONIANS.  JJ7.1 

you  both  do,  and  will  do,  the  things  which  we  comnuiiid  you. 
And  may  the  Loid  dii'ect  your  hearts  into  the  love  of  God 
and  into  the  patience  of  Christ. 

6. — Now,  wc  command  you,  bi'ethren,  by  the  name  of 
our  Lord  Jesus  Christ,  that  you  willulraw  yourselves  li-om 
every  brother  who  walks  disordei'ly,  and  n(jt  according  to 
the  tradition  which  he  received  from  us.  For  yourselves 
know  hoAV  you  ought  to  imitate  lis — that  we  did  not  walk 
disorderly  among  you;  neither  did  we  eat  bread  as  a  gift 
from  any  one;  but  with  labor  and  toil  we  wrought  night  and 
day,  that  we  might  not  be  burdensome  to  any  of  you.  Not 
because  we  have  not  a  right,  but  that  we  might  give  our- 
selves to  you  for  a  pattern,  to  imitate  us.  And,  therefore, 
when  we  were  with  you,  this  we  commanded  you,  that  if 
any  one  will  not  work,  neither  let  him  eat.  For  we  hear 
that  there  are  some  who  still  walk  among  you  disorderly, 
not  working  at  all,  but  prying  into  other  people's  affairs. 
Now,  them  who  are  such,  we  command  and  beseech  by  our 
Lord  Jesus  Christ,  that  with  quietness  they  work,  and  eat 
their  own  bread.  And  you,  bretln-en,  be  not  weary  in  well 
doing.  jS^ow,  if  any  one  do  nut  obey  our  connnand  in  this 
letter,  point  out  that  man,  and  keep  no  company  with  him, 
tliat  he  may  be  ashamed.  Yet  do  not  count  him  as  an  ene- 
my, but  admonish  him  as  a  brother.  And  may  the  Lord  of 
peace  himself  give  vou  peace  always,  in  every  event.  Tlie 
Lord  be  with  you  all.  The  salutation  of  Paul,  with  my  own 
hand,  which  is  the  token  in  every  epistle:  thus  I  write.  Tiw 
favor  of  our  Lc-d  Jesus  Christ  be  with  you  all.     Apien. 


872  I.  TIMOTHY.  Ch.  1. 


THB 

FIRST   EPISTLE 

or 

PAUL,   THE  APOSTLE, 

TO 

TIMOTHY. 

[WRITTEN  FROM  MACEDONIA,  A.D.  58.] 


I. — ^PAUL,  an  Apostle  of  Jesus  Christ,  by  the  com- 
mandment of  God,  our  Saviour,  and  of  the  Lord  Jesus  Christ, 
our  Hope;  to  Timothy,  my  own  son  in  the  ihith:  Favoi-, 
mercy,  and  peace  li-om  God  our  Father,  and  from  Christ 
Jesus  our  Lord. 

3. — As  I  entreated  you  to  continue  in  Ephesus,  when 
going-  into  Macedonia,  that  you  may  charge  some  not  to 
teach  diflferently,  nor  to  give  heed  to  fables,  and  endless  gen- 
ealogies, which  occasion  disputes  rather  than  godly  edifica- 
tion, which  is  through  faith;  (now  the  end  of  the  charge  is 
love,  from  a  pure  heart,  and  a  good  conscience,  and  unfeigned 
faith :  from  which  things  some  having  swerved,  have  turned 
aside  to  Ibolish  talking;)  desiring  to  be  teachers  of  the  law, 
neither  understanding  what  they  say,  nor  the  things  aliout 
which  they  are  so  positive.  We  know,  indeed,  that  the  law 
is  good,  if  one  use  it  lawfully;  knowing  this,  that  the  law  is 
not  made  for  a  righteous  man,  but  for  the  lawless  and  disor- 
dei'ly,  the  ungodly  and  sinners,  the  unholy  and  profime;  mur- 
derers of  fathers,  and  murderers  of  mothers,  manslayers,  Ibr- 
nicators,  sodomites,  manstealers,  liars,  false  sweai-ers,  and  if 
any  other  thing  be  opposite  to  wholesome  doctrine;  accord- 
ing to  the  glorious  gospel  of  the  blessed  God,  Avith  which  I 
am  intrusted.  Now,  I  thank  Christ  Jesus  our  Loi'd,  who 
has  qualified  me,  that  he  reckoned  me  laithful,  appointing 
me  to  the  ministry,  who  was  Ibi-merly  a  defamer,  and  a  per- 
secutor, and  an  injurious  i)erson.  But  I  received  mercy,  be- 
cause I  acted  ignorantly  in  unbelief;  and  the  favor  of  our 
Lord  has  superabounded,  with  the  faith  and  love  which  is  by 


On.  rr-ni.  i.  timothy.  373 

Christ  Jesuis.  This  saying  is  true,  and  worthy  of  all  recep- 
tion, that  Christ  Jesns  came  into  the  world  to  save  sinners, 
of  whom  I  am  chief.  Ilowevei',  for  this  caiise  T  received 
mercy,  that  in  me,  tlie  chief  of  sinners,  Jesus  Christ  might 
show  forth  al'  long-suffering,  for  a  pattern  to  them  Avho 
should  hereafter  l)elieve  on  him,  in  order  to  cvei'lasting  life. 
Now  to  the  King  eternal,  immortal,  invisible,  to  God  alone, 
be  honor  and  glory,  for  ever  and  ever.  Amen.  This  charge 
r  commit  to  you,  son  Timothy,  according  to  the  prophecies 
which  went  belbre,  concerning  you,  that  you  may  cai-ry  on, 
through  them,  the  good  warfare;  holding  fast  faith  and  a 
good  conscience;  which  some,  having  put  away,  with  re- 
spect to  the  faith,  have  made  shipwreck:  of  whom  are  Hy- 
meneus  and  Alexander,  whom  I  have  delivered  to  the  ad- 
versary, that  they  might  be  taught  by  chastisement  not  to 
defame. 

II. — Now  I  exhort,  first  of  all,  that  supplications,  pray- 
ers, intercessions,  and  thanksgivings  be  made  for  all  men; 
Ibr  kings,  and  all  who  are  in  authority,  that  we  may  lead  a 
f[uict  and  peaceable  life  in  all  godliness  and  honesty.  For 
this  is  good  and  acceptable  in  the  sight  of  God  our  Saviour, 
who  wills  all  men  to  be  saved,  and  to  come  to  an  acknovvl- 
edguient  of  the  truth.  For  there  is  one  God,  and  one  me- 
diator between  God  and  men, — the  man  Christ  Jesus,  who 
gave  himself  a  ransom  for  all; — of  which  th(!  testimony  is  in 
its  pi-oper  season :  for  which  I  was  appointed  a  herald  and 
an  Apostle,  (I  speak  the  truth,  I  do  not  falsify,)  a  teacher  to 
the  Gentiles  in  I'aith  and  truth.  I  will,  therefore,  that  the 
men  pray  everywhere,  lilting  up  holy  hands,  Avithout  wrath 
and  disputings.  In  like  manner  also,  that  the  women  adorn 
themselves  in  decent  apparel,  with  modesty  and  sobriety, 
not  with  plaited  hair,  or  gold,  or  pearls,  or  costly  raiment: 
i)ut  (which  becomes  women  professing  godliness,)  with  good 
works.  Let  a  woman  learn  in  silence  with  all  submission: 
lor  I  do  not  allow  a  woman  to  teach,  nor  to  iisurp  authority 
over  a  man,  but  to  be  silent;  for  Adam  was  first  formed, 
then  Eve.  liesides,  Adam  was  not  deceived:  but  the  wo- 
man, being  deceived,  was  in  transgression.  However,  she 
shall  be  saved  through  child-bearing,  if  they  live  in  faith, 
and  love,  and  holiness,  with  sobriety. 

III. — This  saying  is  true.  If  one  eai-nestly  seek  the  office 
of  a  bishop,  he  desiivs  an  excellent  work.  The  bishop,  then, 
must  be  unblamed,  the  husband  of  one  wife,  vigilant,  pru- 
<lent,  of  comely  behavior,  h()spita])le,  fit  to  teach;  not  given 
to  wine,  no  sli-ikcr.  but  gentle:  not  (pianvlsome,  nor  a  lover 
-jf  money:    one   wlio  iiilcs  well   bis  own  house,  having  his 


374  I.  TIMOTHY.  Cn.  [Y. 

children  in  subjection  to  him  with  all  gravity:  for  if  one 
know  not  how  to  govern  his  own  house;  how  shall  he  take 
care  of  the  congregation  of  God?  jS'ot  a  new  convert,  lest 
being  puifed  up  with  pride,  he  fall  into  the  condemnation  of 
the  devil.  Moreover,  he  must  even  have  a  good  report  from 
those  without,  that  he  may  not  fall  into  I'cproach,  and  the 
snare  of  the  devil.  The  deacons,  in  like  manner,  must  be 
grave,  not  double-tongued,  not  giving  themselves  to  much 
wine,  not  persons  who  earn  money  by  base  methods;  hold- 
ing fast  the  secret  of  the  faith  with  a  pure  conscience.  But 
let  these  also  be  first  proved :.  then  let  them  exei'cise  the  of- 
fice of  the  deacon,  being  without  blame.  The  women,  in 
like  manner,  must  be  grave,  not  slanderers;  but  vigihnit, 
faithful  in  all  things.  Let  the  deacons  be  the  husbands  of 
one  wife,  ruling  well  their  children  and  their  families.  For 
they  who  have  performed  the  ofiice  of  a  deacon  well,  pro- 
cure to  themselves  an  excellent  degi'ee,  and  great  boldness 
in  the  faith  which  is  in  Christ  Jesus.  These  things  I  write 
to  you,  hoping  to  come  to  you  soon.  But  if  I  tarry  long, 
that  ygu  may  know  how  you  ought  to  behave  yoursell  in  the 
house  of  God,  which  is  the  congregation  of  the  living  God, 
the  pillar  and  suppoit  vif  the  truth. — And,  confessedly,  great 
is  the  secret  of  godliness; — he  who  was  manifested  in  the 
flesh,  justified  in  the  Spirit;  seen  of  messengers,  proclaimed 
to  the  Gentiles,  believed  on  in  the  world,  taken  up  in  glory. 
lY. — But  the  Spirit  expressly  says,  that  in  future  times 
some  will  apostatize  from  the  faith,  giving  heed  to  deceiving- 
spirits,  and  to  doctrines  concerning  demons:  through  the 
hypocrisy  of  liars,  who  are  seared  in  their  own  conscience; 
who  forbid  to  marry,  and  command  to  abstain  from  meats, 
which  (rod  has  created  to  be  received  with  thanksgiving  by 
the  faithful,  who  thoroughly  know  the  truth; — that  every 
creature  of  God  is  good,  being  received  with  thanksgiving, 
and  nothing  is  to  be  rejected;  for  it  is  sanctified,  by  the 
word  of  God,  and  by  prayer.  Laying  these  things  before 
the  brethren,  you  will  be  a  good  servant  of  Tesus  Christ, 
nourished  by  the  words  of  the  faith,  and  of  the  good  doc- 
trine, to  the  knowledge  of  which  you  have  attained.  But 
reject  profane  and  old  wives'  fables,  and  exercise  yourself  to 
godliness:  for  bodily  exercise  is  profitable  tor  little;  but 
godliness  is  profitable  for  all  things,  having  the  promise  of 
the  present  life,  and  of  that  to  come.  This  saying  is  true, 
and  worthy  of  all  reception.  Besides,  foi-  this  we  both 
labor,  and  sufl'er  i-eproach, — because  we  trust  in  the  living 
God,  who  is  the  >Saviour  of  all  men,  especially  of  believers. 
These  things  give  in  charge,  and  leach.     JjcI  no  one  despise 


Cii.  V.  I.  TIMOTHY.  37-) 

your  youth;  but  be  a  pattern  to  the  believers  in  speech,  in 
behavior,  in  love,  in  faith,  in  chastity.  Till  I  come,  apply 
yourself  to  reading,  to  exhortation,  to  teaching.  Neglect 
not  the  spiritual  gift  which  is  in  you,  which  was  given  you 
through  i)rophecy,  with  the  imposition  of  the  hands  of  the 
eldership.  Make  these  things  your  care.  Be  wholly  em- 
ployed in  them,  that  your  proficiency  may  be  evident  to  all. 
Take  heed  to  yourself,  and  to  your  doctrine;  continue  in 
them;  for,  in  doing  this,  you  will  both  save  yourself,  and 
them  who  hear  you. 

Y. — Do  not  severely  rebuke  an  old  man,  but  besee* ! 
him  as  a  father,  and  the  young  men  as  brothers;  the  ol 
women  as  mothers,  and  the  young  as  sisters,  with  all  cha> 
tity. 

3. — Honor  widows;  who  are  really  widows:  but  if  any 
widow  have  children,  or  grandchildren,  let  these  learn  first 
piously  to  take  care  of  their  own  family,  and  then  to  requite 
their  parents:  for  this  is  acceptable  in  the  sight  of  God. 
N"ow  she  who  is  really  a  widow,  and  desolate,  trusts  in  God, 
and  continues  in  supplications  and  prayers,  night  and  day. 
But  she  who  lives  in  pleasure,  is  dead  while  she  lives.  Now 
these  things  give  in  charge,  that  they  may  be  blameless.  For 
if  any  one  provide  not  for  his  own,  and  especially  those  of 
bis  own  family,  he  has  denied  the  faith,  and  is  worse  than  an 
infidel.  Let  not  a  widow  be  taken  into  the  number  under 
sixty  years  old,  having  been  the  wife  of  one  husband,  emi- 
nent foi-good  works — that  she  has  brought  up  children,  that 
she  has  lodged  strangers,  that  she  has  washed  the  saints" 
feet,  that  she  has  relieved  the  afflicted,  that  she  has  dili- 
gently followed  every  good  woi'k.  But  the  young  widows 
reject;  for  when  they  become  impatient  of  the  restraint  of 
Christ,  they  will  wish  to  nian-y,  incurring  blame  for  having 
violated  their  former  engagement.  And,  at  the  same  time, 
also,  they  learn  to  be  idle,  wandci'ing  about  from  house  to 
bouse;  and  not  only  idle,  l)Ut  tattlers,  also,  and  meddlers, 
speaking  thing-s  which  they  ought  not.  I  would,  therefore, 
have  young  widows  to  marry,  to  bear  children,  to  govern 
the  house,  to  give  no  occasion  to  the  advei'sary  for  reproach; 
for  some  ai-e  already  turned  aside  aftei'  the  adversary.  If 
any  believing  man  or  woman  have  widows,  let  them  relieve 
them,  and  let  not  the  congregation  l)e  l)ur<lene(l,  that  it  may 
relieve  those'  wIkj  are  really  widows.  Let  the  seniors  who 
preside  well,  be  counted  worthy  of  double  honor;  especially 
those  who  lal)or  in  word  and  teaciiing.  For  the  scripture 
eays,  "  You  sliall  not  iiiu/,/le  an  ox  treading  out  corn;"  and, 
*  The  laborer  is  worthy  of  liir>  wages." 


376  I.  TIMOTHY.  Cn.  VI. 

19. — Against  a  senior  receive  not  an  accusation,  unless 
by  two  or  three  witnesses.  Those  who  sin,  rebuke  befbi-e 
all,  that  the  others,  also,  may  be  afraid. 

21. — I  charge  you,  in  the  presence  of  God.  and  of  the 
Lord  Jesus  Christ,  and  of  the  elect  angels,  that  you  observe 
these  things  withoiit  prejudice,  doing  nothing  by  partiality. 
Impose  hands  hastily  on  no  one,  neither  partake  of  other 
men's  sins.  Kee])  yourself  pure.  Xo  longer  drink  water, 
but  use  a  little  wine  for  your  stomach's  sake,  and  your  fre- 
quent infirmities.  The  sins  of  some  men  are  very  manifest, 
going  before  to  condemnation;  but  some,  indeed,  they  follow 
after.  In  like  manner,  also,  the  good  works  of  some  are 
very  manifest,  and  those  that  are  otherwise,  can  not  lie  hid. 

VI. — Let  as  many  servants  as  are  under  the  yoke,  esteem 
their  own  masters  worthy  of  all  honor,  that  the  name  of  God 
and  his  doctrine  be  not  defamed.  And  let  those  who  have 
believing  masters,  not  despise  them,  because  they  are  breth- 
ren; but  let  them  serve  them  more,  because  they  are  believ- 
ers, and  beloved,  who  receive  the  benefit.  These  things 
teach  and  exhort.  If  any  one  teach  differently,  and  consent 
not  to'  the  Avholesome  dictates  of  oui'  Lord  Jesus  Christ,  and 
to  the  doctrine  which  is  according  to  godliness;  he  is  puffed 
up  with  pride,  knowing  nothing;  but  is  doting  about  ques- 
tions, and  verbal  contentions,  from  which  come  envy,  strife, 
evil  speakings,  unjust  suspicions,  perverse  disputings  of  men 
wholly  corrupted  in  mind,  and  destitute  of  the  truth;  who 
reckon  gain  to  be  godliness:  from  such,  stand  aloof.  But 
godliness  with  contentment  is  great  gain.  For  we  brought 
nothing  into  the  world,  and  it  is  evident  that  we  can  cairy 
nothing  out.  Wherefore,  having  food  and  ]-aiment,  with 
these  let  us  be  content.  But  they  who  will  be  rich,  fall  intc) 
temptation,  and  a  snare,  and  into  many  foolish  and  hurtful 
lusts,  which  plunge  men  into  destruction  and  perdition.  Foi- 
the  love  of  money  is  the  root  of  all  evil,  which  some,  ea- 
gerly desiring,  have  wholly  erred  from  the  faith,  and  pierced 
themselves  all  around  with  many  sori'ows.  Therefore,  do 
you,  O  man  of  God!  flee  these  things,  and  pursue  righteous- 
ness, piety,  faith,  lov^,  patience,  meekness.  Combat  the 
good  combat  of  faith:  lay  hold  on  eternal  life;  to  Avhich, 
also,  you  have  been  called,  and  have  confessed  the  good  con- 
fession in  the  presence  of  many  witnesses.  I  charge  you, 
in  the  pi'esence  of  God,  who  makes  all  alive — and  of  Christ 
Jesus,  who  witnessed  to  Pontius  Pilate  the  good  confession; 
that  you  keep  this  commandment  without  spot,  unblamable, 
till  the  appearing  of  oui'  Loid  Jesus  Christ;  which  ajjpear- 
U7ue,  at  the  proper  season,  the  blessed  and  only  Potentate, 


Cn.  VT.  I.  TnrOTIIY.  377 

the  King  of  kings,  and  Lord  of  lords  will  exhibit;  who  only 
has  immortality — dwelling  in  light  inaccessible;  whom  no 
man  has  seen,  nor  can  see:  to  Avhom  be  honor  and  might  ev- 
erlasting. Amen.  Charge  the  rich  in  the  present  woi-ld  nol 
to  be  elated  in  mind,  nor  to  trust  in  uncertain  riches,  but  in 
the  living  God,  who  confers  on  us  richly  all  things  for  en- 
joyment— to  do  good,  to  be  rich  in  lovely  works,  ready  to 
distribute,  communicative,  providing  for  themselves  a  good 
foundation  for  hereafter,  that  they  may  lay  hold  on  eternal 
life.  O  Timothy,  guai'd  the  thing  committed  to  you  in  trust, 
avoiding  profane  babblings,  and  oppositions  of  knowledge, 
falsely  so  named;  which  some,  professing,  ha^ei  tu-i-^d,  with 
-espect  to  the  faith.     Favor  be  with  you. 


378  TI.   TIMOTHY.  Ci-'.  I. 


THE 
SECOND   EPISTLE 

OP 

PAUL,    THE    APOSTLE, 

TO 

TIMOTHY. 

[WRITTEN   FROM   ROME,   A.D.   65.]' 


I. — PAUL,  an  Apostle  of  Jesus  Christ,  by  the  will  of 
Gfod,  on  account  of  the  promise  of  life,  which  is  by  Christ 
Jesus;' to  Timothy,  my  beloved  son:  Favor,  mercy,  and 
peace,  from  God  the  Father,  and  from  Chi'ist  Jesus  our 
Lord. 

3. — I  give  thanks  to  God,  (whom  from  my  forefathers  I 
serve  with  a  pure  conscience,)  that  I  have  unceasing  remem- 
brance of  you  in  my  prayers  night  and  day;  remembering 
your  tears,  I  greatly  desire  to  see  you,  that  I  may  be  filled 
with  joy:  calling  to  remembrance  also  the  unfeigned  faith 
which  is  in  you,  which  dwelt  first  in  your  gi'andmother 
Lois,  and  in  yoiir  mother  Eunice,  and  I  am  persuaded  that 
it  dwells  in  you  also.  For  which  cause  I  put  you  in  mind 
to  stir  up  the  spiritual  gift  of  God,  which  is  in  you  through 
the  imposition  of  my  hands.  For  God  has  not  given  us  a 
spirit  of  cowardice;  but  of  power,  and  of  love,  and  of  self- 
government.  Wherefore,  be  not  ashamed  of  the  testimony 
of  our  Lord,  nor  of  me  his  prisoner:  but  jointly  suH'cr  evil 
for  the  gospel,  according  to  the  power  of  God;  who  has 
saved  us,  and  called  us  with  a  holy  calling, — not  on  account 
of  our  works;  but  on  account  of  his  own  purpose  and  favor, 
which  was  given  us  through  Christ  Jesus,  before  the  times 
of  the  ages,  and  is  now  made  manifest  by  the  appearing  of 
our  Saviour  Jesus  Christ;  who  has,  indeed,  vanquished 
death,  and  brought  lil'e  and  incorruptibility  to  light  by  the 
gospel;  of  which  I  am  appoijited  a  herald,  and  an  Apostle, 
and  a  teacher  of  the  Gentiles:  for  which  cause  I  also  sutler 
these  things.     ^Nevertheless,  I  am  not  ashamed;  for  I  know 


Ch.  n.  n.  TBIOTHY.  379 

in  whom  I  have  believed,  and  I  am  i)ersnaded  that  he  is  able 
to  preserve  what  I  have  committed  in  trust  to  him,  till  that 
day.  The  form  of  wholesome  w'ords,  which  yon  have  heard 
from  me,  hold  fast,  with  the  faith  and  love  which  are  in 
Christ  Jesus.  The  good  deposit  guard  by  the  Holy  Spirit, 
who  dwells  in  us.  You  know  Ihis,  that  all  they  who  are  in 
Asia  have  turned  me  otf;  of  whom  are  Phygellus  and  Iler- 
mogenes.  May  the  Lord  grant  mercy  to  the  family  of  Ones- 
iphorus;  for  he  often  relreshed  me,  and  was  not  ashamed 
of  my  chain:  but  being  in  Rome,  he  sought  me  out  very  dil- 
igently, and  found  me.  May  the  Lord  grant  to  him  to  find 
mei'cy  from  the  Lord  in  that  day!  And  how  many  sei'viccs 
he  rendei'ed  to  me  in  Ephesus,  you  well  know. 

II. — Therefore,  my  son,  be  strong  in  the  favor  which  is 
through  Chi'ist  Jesus.  And  what  things  you  have  heard 
from  me  by  many  witnesses,  these  commit  in  trust  to  faith- 
ful men,  who  shall  be  fit  also  to  teach  others.  Endure  evil 
as  a  good  soldier  of  Jesus  Christ,  l^o  man  who  wars  en- 
tangles himself  with  the  occupations  of  this  life,  that  he  may 
please  him,  who  has  chosen  him  to  be  a  soldier.  And  also 
if  one  contend  in  the  games,  he  is  not  crowned  unless  he 
contend  accoi'ding  to  the  laws.  It  becomes  the  husbandman 
to  labor,  before  he  partakes  of  the  fruits.  Considci-  what  I 
say;  and  may  the  Lord  give  you  understanding  in  all  things! 
liememljci-,  Jesus  Christ,  of  the  seed  of  David,  has  been 
raised  from  the  dead,  according  to  my  gospel;  for  which  I 
suffer  evil  as  a  malefactor,  even  to  bonds;  but  the  woi'd  of 
God  is  not  bound.  For  this  cause  I  patiently  bear  all  things 
on  account  of  the  elect;  that  they,  indeed,  may  obtain  the 
.salvation  which  is  by  Christ  Jesus  with  eternal  gloiy.  This 
saying  is  true,  that  if  w^e  die  with  him,  we  shall  also  live 
with  him:  if  we  sutler  patiently,  we  shall  also  reign  with 
him:  if  we  deny  him,  he  also  will  deny  us.  Though  we  be 
'unfaithl'ul,  he  abides  faithi'ul;  he  can  not  deny  himself  Put 
them  in  remenibrance  of  these  things;  eai'nestly  testifying 
to  them  in  the  presence  of  the  Lord,  not  to  fight  about  words 
for  nothing  useful,  but  to  the  subverting  of  the  hearers. 
Strive  to  exhibit  youi-self  to  God  an  appi'oved  workman, 
irreproachal)le,  rightly  dividing  the  woi-d  of  truth.  JJul 
profane  empty  bahijlings  resist,  for  they  will  increase  to 
more  unuoiiruiess.  And  their  wurd  will  eat  as  a  "•an^rene: 
of  whom  are  Ilynicneu.>  and  IMiilctiis;  who,  concerning  the 
truth,  have  erred,  allirming  that  the  resurrection  has  already 
liappened.  and  do  subvert  the  I'aith  ol"  sdine.  Xcveithele.-^s, 
the  HiuiKhilioM  of  (iod  >l.uids  lii-iii,  having  this  insci'iption, 
The    Ijord    has  made    Uiuiwii    \lieiii  who  arc  his: — and,  Let 


380  II.  TIMOTHY.  Ch.  III. 

every  one  who  names  the  name  of  Chi'ist,  depart  from  in- 
iquity. But,  in  a  great  house  ihere  ai-e  not  only  vessels 
of  gold  and  of  silver,  but  also  of  Avood  and  of  earthen- 
ware; some  to  honoi',  and  some  to  dishonor.  If,  then,  a 
man  will  cleanse  himself  well  from  these,  he  will  be  a  vessel 
appointed  to  honor,  sanctified,  and  very  profitable  for  the 
master's  use,  prepared  Ibr  every  good  work.  Flee,  there- 
fore, youthful  lusts;  but  pursue  righteousness,  faith,  love, 
and  peace,  with  them  who  call  on  the  Lord  ti-om  a  pure 
heart.  Moreover,  foolish  and  ignorant  questions  reject, 
knowing  that  they  beget  contentions;  antl  the  sei'vant  of  the 
Lord  must  not  be  contentious,  but  gentle  toward  all  men,  fit 
to  teach,  patiently  bearing  evil,  in  meekness  instructing 
those  who  set  themselves  in  opposition;  if,  by  any  means 
God  will  give  them  reformation  to  the  acknowledgment  of 
truth;  and  they  may  awake  up  out  of  the  snare  of  the  devil, 
who  are  taken  captive  by  him  at  his  will. 

III. — This,  also,  know,  that  in  latter  days  perilous  times 
will  come.  For  men  will  be  self-lovers,  money-lovers,  boast- 
ers, proud,  defamcrs,  disobedient  to  parents,  ungrateful,  un- 
holy, without  natural  afiection,  bai'gain-breakers,  slanderers, 
incontinent,  fierce,  haters  of  good  men,  headstrong,  pufl'ed 
up,  lovei's  of  pleasures  more  than  lovers  of  God;  having  a 
form  of  godliness,  but  denying  the  power  of  it.  !Now,  from 
these,  turn  away.  Of  these,  indeed,  are  they  who  go  into 
houses  and  lead  captive  silly  women  laden  with  sins,  led 
away  by  divers  lusts;  always  learning,  but  never  able  to 
come  to  the  knowledge  of  the  truth.  jNow,  in  the  manner 
that  Jannes  and  Jambres  resisted  Moses,  so  do  these  also 
resist  the  truth:  men  wholly  corrupted  in  mind,  reprobate 
as  to  the  faith.  However,  they  shall  not  proceed  further; 
for  their  foolishness  shall  be  very  plain  to  all,  as  theirs  also 
was.  But  you  have  fully  known  my  teaching,  manner  of 
life,  purpose,  faith,  meekness,  love,  patience,  persecutions, 
sufl'erings,  such  as  befell  me  in  Antioch,  in  Iconium,  in  Lys- 
tra:  such  persecutions  I  endured;  but  out  of  them  all  the 
Lord  delivered  me.  And  all,  indeed,  who  will  live  godly  in 
Christ  Jesus,  shall  be  persecuted:  but  wicked  men  and  im- 
postors will  grow  woi'se  and  woi'se,  deceiving,  and  being  de- 
ceived. In  the  meantime,  do  you  continue  in  the  things 
which  you  have  learned,  and  with  which  you  have  been  in- 
trusted, knowing  Jidhi  whom  you  have  learned  them;  and 
that,  from  a  child,  you  have  known  the  sacred  scriptures, 
which  are  able  to  make  you  wise  to  salvation,  by  the  faith 
which  is  in  Christ  Jesus.  All  scripture,  given  by  divine  in- 
spiration, is  indeed   prolilahle   ii.r  doctrine,   lor  conviction, 


Ch.  IV.  II.  TDFOTHY.  381 

Ibr  correction,  for  instraction  in  rig-hteonsiieas :  that  the  man 
of  God  may  be  perfect — completely  fitted  for  every  good 
woi'k. 

IT". — I  charge  you,  in  the  presence  of  God,  and  of  Jesus 
Christ,  who  will  judge  the  living  and  the  dead,  at  his  ap- 
pearing- in  his  kingdom:  proclaim  the  word,  be  instant  in 
season,  out  of  season,  reprove,  rebuke,  exhort,  with  all  long- 
snifering  and  teaching.  For  thei-e  will  be  a  time  when  they 
will  not  endure  wholesome  doctrine;  but,  having  itching- 
ears,  they  will,  accoi-ding-  to  their  own  lusts,  heap  up  to 
themselves  teachers:  and  they  will,  indeed,  tiu'n  away  their 
ears  Irom  the  truth,  and  be  tui'ued  aside  to  fables.  But  do 
you  watch  at  all  times;  bear  evil  treatment;  do  the  work  of 
an  evangelist;  fully  perfoi-m  your  ministry.  For  I  am 
shortly  to  be  sacrificed,  and  the  time  of  my  departui'c  is  at 
hand.  I  have  combated  the  good  combat,  I  have  finished 
the  race,  I  have  continued  faithful:  henceforth  there  is  laid 
up  for  me  a  crown  of  righteousness,  which  the  Lord,  the 
I'ightcous  Judge,  will  deliver  to  me  at  that  day;  and  not  to 
nie  only,  but  also  to  all  them  who  love  his  appearing.  Make 
haste  to  come  to  me  soon :  foi-  Denias,  having-  loved  the  pres- 
ent world,  has  forsaken  me,  and  has  gone  to  Thessalonica; 
Ci-esceus  into  Galatia,  and  Titus  into  Dalmatia.  Only  Luke 
is  with  me.  Take  Mark,  and  bring  him  with  you,  for  he  is 
very  useful  to  me  in  the  ministry.  IJut  Tychicus  I  have 
sent  to  Eplicsus.  The  cloak  which  I  left  at  Troas  with  Car- 
pus, bring-  when  you  come,  and  the  books,  especially  the 
parchments.  Alexander,  the  coppersmith,  has  done  me 
many  evil  things;  the  Lord  will  I'eward  him  according  to 
his  works:  of  whom  beware,  for  he  has  greatly  opposed  our 
woi-ds.  At  my  first  answer,  no  one  appeared  with  me,  but 
all  Ibrsook  me.  May  it  not  be  laid  to  their  charge!  How- 
ever, the  Lord  stood  by  me,  and  sti'engthcncd  me,  that 
through  mc,  the  proclamation  might  be  fully  declared,  and 
all  the  Gentiles  might  hear;  and  I  was  ilelivered  out  of  the 
mouth  of  the  lion.  And  the  Lord  will  deliver  me  li-om  every 
evil  work,  and  preserve  me  to  his  heavenly  kingdom:  to 
whom  be  gloi-y  for  ever  and  ever.  Amen.  Salute  Priscji 
and  Ac[uila,  and  the  family  of  Onesi^jhorus.  Erastus  abode 
at  Corinth;  but  Trophimus  J  lelt  at  Miletus,  sick.  Make 
haste  to  come  before  winter.  Lubulus  salutes  you;  and 
Pudens,  and  Linus,  and  Claudia,  and  all  the  brethren.  The 
Ijord  Jesus  Christ  be  with  your  spirit.     Favor  be  with  you. 


382  TITUS.  Ctx.  L 


THE 

EPISTLE 

OF 


PAUL,    THE    APOSTLE, 


TO 

TITUS. 

[WRITTEN  FROM  MACEDONIA,  A.  D.  56.] 


I. — PAUL,  a  servant  of  God,  and  an  Apostle  of  Jesus 
Christ,  (according  to  the  fliith  of  God's  elect,  and  the  ac- 
knowjedo-ment  of  the  ti'uth,  which  is  according  to  godli.- 
ness;  in  nope  of  eternal  life,  which  God,  who  can  not  lie, 
promised  before  the  times  of  the  ages — who  has  now  mani- 
fested his  word,  at  the  proper  season,  by  the  proclamation 
with  which  I  am  intrusted,  according  to  the  appointment 
of  God  our  Saviour;)  to  Titus,  my  genuine  son,  according 
to  the  common  faith':  Favor,  mercy,  and  peace,  from  God 
tJie  Father,  and  from  the  Lord  Jesus  Christ,  our  Saviour. 

5. — For  this  purpose,  I  left  you  in  Crete,  that  you  might 
set  in  order  the  things  left  unfinished,  and  to  ordain  seniors 
in  every  city,  as  I  commanded  you.  If  any  one  be  without 
blame,  the  husband  of  one  wile,  having  believing  children, 
not  accused  of  riotous  living,  nor  unruly.  Foi-  a  bishop 
should  be  blameless,  as  the  steward  of  God;  not  self-willed, 
not  prone  to  anger,  not  given  to  wine,  not  a  striker,  not  one 
who  makes  gain  by  base  methods;  but  hospitable;  a  lover 
of  good  men,  prudent,  just,  holy,  temperate;  holding  fast 
the  true  doctrine,  as  he  has  been  taught;  that  he  may  bo 
able,  by  wholesome  teaching,  both  to  exhort  and  to  confute 
the  gain-sayers.  For  there  are  many  uni'uly  and  foolish 
talkers  and  deceivers,  especially  those  of  the  circumcision, 
whose  mouths  must  be  stopped;  who  subveit  whole  families, 
teaching  things  which  they  ought  not,  for  the  sake  of  sordid 
gain.  One  of  themselves,  a  prophet  of  their  own,  has  said, 
"  The  Cretans  are  always  liars,  evil  wild  beasts,  lazy  bodies." 
Tins  testimony  is  true;  for  which  cause  rebuke  them  sharply, 


^!fi.  II-III.  TITUS.  -m 

flint  they  may  be  healthy  in  the  faith — not  giving  hceil  to 
Jewish  fables,  and  ])rccepts  of  men  who  pei'vert  the  truth. 
To  the  pure,  all  meats  are  pure;  but  to  the  ])ollute<l  and  un- 
believing nothing  is  pure;  for  both  their  understanding  and 
conscience  ai-e  polluted.  They  profess  to  know  God;  but 
by  works  they  deny  him,  being  abominable  and  disobedient, 
and  to  every  good  work  re]jrobate. 

11. — But  do  you  inculcate  the  things  which  become 
wholesome  doctrine:  that  aged  men  be  vigilant,  grave,  pru- 
dent, healthy  by  faith,  love,  patienoe.  That  aged  women, 
in  like  mannei',  be  in  deportment  as  becomes  sacred  per- 
sons— not  slanderers,  not  enslaved  to  much  wine,  good 
teachers;  that  they  may  pei'suade  the  young  women  to  be 
lovers  of  their  husbands,  lovers  of  their  children — to  be  calm, 
chaste,  careful  of  their  families,  good,  subject  to  their  own 
Inisbands,  that  the  word  of  God  may  not  be  defamed.  The 
young  men,  in  like  manner,  exhort  to  govern  their  passions. 
In  all  things  make  yourself  a  pattern  of  good  works:  in 
leaching  show  incorruptness,  gravity,  wholesome  speech 
which  can  not  be  condemned;  that  he  who  is  on  the  opposite 
side  may  be  ashamed,  having  nothing  bad  to  say  concerning 
you.  Exhort  sci'vants  to  be  subject  to  their  own  masters, 
and  in  all  things  to  be  careful  to  please,  not  answering  again, 
not  secretly  stealing,  but  showing  all  good  fidelity,  that  they 
may  adorn  the  doctrine  of  God  our  Saviour  in  all  things. 
For  the  favor  of  God,  which  brings  salvation,  has  ajjpeai'ed 
to  all  men;  teaching  us  that  denying  ungodliness  and  worldly 
lusts,  we  should  live  sobei-ly,  righteously,  and  godly  in  this 
pi'esent  world — expecting  the  blessed  hope;  namely,  the  ap- 
pearing of  the  glory  of  the  g-reat  God,  and  of  our  Saviour 
Jesus  Christ;  who  gave  himself  for  us,  that  he  might  re- 
deem us  from  all  iniquity,  and  purity  to  himself  a  peculiar 
people,  zealous  of  good  works.  These  things  inculcate,  and 
exhort,  and  repi'ove  with  all  aulliorify;  let  no  one  despise 
you. 

III. — Put  them  in  mind  to  be  subject  to  governments 
and  i)owers,  to  obey  magistrates,  to  be  I'eady  to  eveiy  good 
work;  to  speak  evil  of  no  one;  to  be  no  fighters,  i)ut  equifa- 
l)le,  showing  all  meekness  to  all  men.  For  even  we  oiu'- 
selves  were  It^i-merly  foolish,  disol)edient,  erring,  slavishly 
serving  divers  inordinate  tlesires  and  pleasmcs,  living  in 
malice  and  envy,  hateful,  and  hating  one  another.  lint 
when  the  goodness  and  philanthropy  of  God  our  Saviour 
shone  forth,  he  saved  us — not  on  account  of  works  of  right- 
eousness which  we  had  done — but  according  to  his  own 
mercy,  through  the  bath  of  regeneration,  and  the  renewing 


384  TITUS.  Ch.  DJ, 

of  the  Ho'y  Spirit;  which  he  poured  out  on  us  richly, 
through  Jesus  Christ  oiu-  Saviour:  that,  being  justified  by 
his  favor,  we  might  be  made  heirs  according  to  the  hope  of 
eternal  life.  This  doctrine  is  true:  and  concerning  these,  I 
charge  you  to  affirm  strongly,  that  those  who  have  believed 
in  God,  be  studious  to  stand  foremost  in  good  works.  These 
are  the  things  that  are  honorable  and  profitable  to  men.  But 
foolish  questions,  and  genealogies,  and  strifes,  and  fightings 
about  the  law,  resist;  for  they  are  unprofitable  and  vain.  A 
factionist,  after  a  first  and  second  admonition,  reject;  know- 
ing that  such  a  person  is  perverted,  and  sins,  being  self-con- 
demned. When  I  shall  send  Artemas  to  you,  or  Tychicus, 
make  haste  to  come  to  me  at  Nicopolis,  for  I  have  determined 
to  winter  there.  Diligently  help  forward  on  their  journey, 
Zenas,  the  lawyer,  and  Apollos,  that  nothing  may  be  want- 
ing- to  them.  And  let  ours  also  learn  to  stand  foremost  in 
good  works,  for  necessary  uses,  that  they  may  not  be  unfruit- 
ful. All  who  are  with  me  salute  you.  Salute  them  who  love 
as  \v.  the  faith.     Favor  be  with  you  all. 


Oh.  I.  PHILEMON.  386 


THB 

EPISTLE 

OF 

PAUL,   THE   APOSTLE. 

TO 

PHILEMON. 

(WRITTEN  FROM  ROME,  A.D.  68.) 


I. — PAUL,  a  prisoner  ol"  Je«u.s  Christ,  and  Tiiiiofliy,  Uil 
brother,  to  Philemon,  the  beloved,  and  our  lellow-laborer; 
and  to  Aj^jhia,  the  beloved;  and  to  Archippns,  our  lellow- 
.soldier,  and  to  the  cong-regation  in  your  house:  Favor  to 
you,  and  peace  from  God  our  F.ither,  and  from  our  I^ord 
Jesus  Christ. 

4.^ — I  g-ive  thanks  to  my  God  always,  making-  mention  oi 
you  in  my  prayers — (having  heard  of  the  faith,  which  you 
have  toward  the  Loi-d  Jesus,  and  of  your  love  to  all  the 
saints) — thai  the  conununication  of  your  faith  may  become 
effectual  by  t  Ik- acknowledgment  of  every  good  thing-  that 
is  among  us,  toward  Christ  Jesus.  Foi-  we  have  much  joy 
and  consolation  in  your  love;  because  the  souls  of  the  saints 
are  refreshed  by  you,  brothei-.  AVherelbre,  though  I  might 
be  nuich  bold  in  Christ,  to  enjoin  you  what  is  fit;  yet,  lor 
love's  sake,  1  rather  beseech,  being  such  a  one  as  Paul,  an 
old  man,  and  now,  also  a  prisonei-  of  Jesus  Christ.  I  beseech 
you  for  my  son,  whom  I  have  begot,  in  my  bonds,  even  Ones- 
imus;  who  Ibrniei-ly  was  to  you  unprolitable,  but  now  will 
be  very  profitable  to  you,  even  as  ho  has  been  to  me — whom 
r  have  sent  l)ack:  do  you,  therefore,  receive  him  as  an  object 
of  my  tcndcrest  ail'ection;  whom  1  was  desirous  to  have  de- 
tained with  myself,  that,  in  your  stead,  he  nught  have  min- 
istered to  nil',  in  these  bon<ls,  foi-  the  gosprl :  l)Ul  without 
your  mind  I  would  do  n(jlhing-,  that  the  good  derived  might 
not  be  as  if  by  constraint,  but  as  voluntary.  I'erhaps,  also, 
foi'  this  reason  he  was  separated  lor  a  little  while,  that  you 
25 


.'186  PIIILEMOIS^.  Ch.  1. 

might  have  him  for  ever:  no  longer  as  a  slave  only,  but 
above  a  slave,  a  beloved  brother,  especially  to  me — and  how 
much  more  to  you,  both  in  the  flesh  and  in  the  Lord.  If, 
then,  you  hold  me  as  a  partner,  receive  him  as  myself.  And 
if  he  have  injured  you  in  anything,  or  owes  you,  place  it  to 
my  account,  i,  Paul,  have  written  with  my  own  hand — I 
will  repay.  I  forbear  to  urge  upon  yoi;,  that  you  owe  to  me 
even  your  ownself.  I  beseech  you,  brother,  let  me  have  joy 
of  you  in  the  Lord — gratify  my  tender  atTections  for  Christ's 
sake.  Having  confidence  in  your  obedience,  1  have  written 
to  you,  knowing  that  you  will  even  do  more  than  I  ask. 
But  at  the  same  time,  prepai'e  me  also  a  lodging;  for  I  hope 
that  through  your  pi'ayers,  I  shall  be  granted  to  you. 
These  salute  you,  Epaphras,  my  fellow  prisoner  for  Chi-ist 
Jesus;  Mark,  Ai-istarchus;  Demas,  Luke,  my  fellow-labor- 
ers.  The  favor  of  our  Lord  Jesus  Christ  be  with  your  spirit. 


Ck.  I.  HEBREWS.  'J87 


THE 
EPISTLE 

OF 

PAUL,    THE    APOSTLE, 

TO    THE 

HEBREWS. 

[WRITTEN  FROM  ROJIE,  OK  ITALY,  A.  D.  63.] 


I. — GOD,  who  in  ancient  times,  spoke  often,  and  in  va- 
rious ways,  to  Ihe  lathers,  by  the  jjrophets,  has,  in  these  last 
days,  sjK)lven  to  ns  by  a  Son,  whom  he  has  constituted  Lord 
of  all  tilings,  by  whom,  also,  he  made  the  universe:  who, 
being-  an  eifulgence  of  his  gloiy,  and  an  exact  representation 
of  his  character,  and  controlling-  all  things  by  his  own  pow- 
erful word,  alter  he  had,  by  himself,  made  expiation  for  oin- 
sins,  sat  down  at  the  right,  hand  of  the  Majesty  on  high; 
being-  exalted  as  I'ar  above  the  angels,  as  the  name  he  has 
inherited,  is  more  excellent  than  theirs.  For,  to  which  of 
the  angels  did  he  at  any  lime  say,  " '^riiou  art  my  Son:  to- 
day I  have  begotten  thee?"  and  again,  "■  I  will  be  his  Falhei', 
and  he  shall  l)e  my  Son?"  l>ut  when  he  brings  again  the 
First-born  into  the  woi-ld,  he  says,  "Let  all  the  angels  of 
God  worship  him."  ^Vhereas,  concerning-  angels,  he  says, 
"Who  makes  winds  his  angels,  and  flaming  fire  his  minis- 
ters." But  to  the  Son,  "Thy  throne,  O  God,  endures  lor 
ever.  The  scepter  of  thy  kingdom  is  a  scepter  of  rectitude. 
Thou' liast  loved  righteousness,  and  hated  iniquity;  there- 
lore,  God,  thy  God,  has  anointed  thee  with  the  oil  of  glad- 
ness, above  thy  associates."  And,  "  Thou,  Lord,  in  the  be- 
ginning didst  lay  the  louiidations  of  the  earth,  and  the 
heavens  are  the  works  of  thy  hands.  They  shall  perish, 
but  thou  dost  remain;  and  they,  as  a  garment,  shall  grow 
old:  and,  as  a  vesture,  thou  wilt  fold  them  up,  antl  they 
shall  be  changed:  but  thou  art  the  same;  and  thy  years 
shall  never  fail."  Moi'eover,  to  which  of  the  angels  did  he 
say,  at  any  time,  "Sit  thou  at  my  I'igiit  hand,  till  1  make 


388  HEBREWS.  Ch.  11 -III. 

thy  enemies  thy  footstool."  "Are  they  not  all  ministering 
spiiits,  sent  forth  to  minister  for  them  who  shall  inherit  sal- 
II.  vation?"  (On  this  account,  we  ought  to  attend  the 
more  earnestly  to  the  things  which  were  heard ;  lest  at  any 
time  we  should  let  them  slip.  For  if  the  word  spoken  hy 
angels  was  firm,  and  every  transgression  and  disobedience 
received  a  just  retribution ;  how  shall  we  escape  if  we  neg- 
lect so  great  salvation?  which,  beginning  to  be  spoken  by 
the  Lord,  was  confirmed  to  us  by  them  who  heard  him ;  God, 
also,  bearing  witness,  both  by  signs  and  wonders,  and  divers 
miracles,  and  distributions  of  the  Holy  Spirit,  according  to 
his  own  pleasure.)  Moreover,  he  has  not  subjected  to  the 
angels  the  world  to  come,  of  which  we  are  speaking.  But 
one  in  a  certain  place  has  testified,  saying,  "  What  is  man 
that  thou  art  mindful  of  him — or  the  son  of  man,  that  thou 
dost  regard  him?  Thoii  hast  made  him  a  little  lower  than 
the  angels;  thou  hast  crowned  him  with  glory  and  honor, 
thou  hast  put  all  things  under  his  feet."  ^ow,  by  putting 
all  things  in  subjection  to  him,  he  left  nothing  that  is  not  sub- 
ject,to  him;  but  now,  we  do  not  yet  see  all  things  subjected 
to  him;  but  we  see  Jesus,  who  was  made  a  little  lower  than 
the  angels,  that  he,  by  the  favor  of  God,  might  taste  death 
for  all;  for  the  sutlering  of  tleath,  ci owned  with  glory  and 
honor!  For  it  became  him,  foi-  whom  are  all  things,  and  Ijy 
whom  are  all  things,  to  make  him,  who  leads  many  sons  to 
glory — even  the  Captain  of  their  salvation — ])erfect  through 
suflerings.  For  both  he  who  sanctifies,  and  they  who  are 
sanctified,  are  all  of  one  Father  '  for  which  cause  he  is  noi 
ashamed  to  call  them  brethren;  saying,  "  I  will  announce 
thy  name  to  niy  brethren:  in  the  midst  of  the  congregation 
I  will  sing  praises  to  thee."  And,  again,  "I  will  put  my 
trust  in  him."  And,  again,  "  Behold  I,  and  the  children 
whom  God  has  given  me."  Since,  then,  the  children  par- 
took of  flesh  and  blood;  he,  also,  in  like  manner,  partook  of 
these;  that,  through  death,  he  might  vanquish  him  who  had 
the  power  of  death,  that  is,  the  devil;  and  deliver  them, 
who,  through  fear  of  death,  were  all  their  liiiitime  subject 
to  bondage.  For,  indeed,  he  has  not  at  all  assumed  the  na- 
ture of  angels;  but  he  has  assumed  the  seed  of  Abraham. 
Hence,  it  was  necessary  for  him  to  be  made  like  his  bi'eth- 
fen  in  all  things;  that  he  might  be  a  mercil'ul  and  faithfu] 
High  Priest,  in  mattei's  pertaining  to  God,  in  order  to  expi- 
ate the  sins  of  the  people:  for,  by  what  he  suffered  himself, 
when  tried;  he  is  able  to  succor  them  who  are  tried. 

111. — Wherefore,  holy  brethren,  partakers  of  the  heav- 
enly calling,  attentively  consider  Jesus,  the   Apostle    and 


un.  lY.  HEBREWS.  389 

High  Priest  whom  we  have  confessed;  who,  as  well  as 
Moses,  is  faithful  to  him  that  appointed  him  over  all  his 
house.  Indeed,  he  has  been  accounted  worthy  of  glory,  as 
far  superioi"  to  Moses,  as  that  of  the  builder  is  superior  to 
the  house.  Xow  every  house  is  built  by  some  one;  but  he, 
the  builder  of  all  things,  is  God.  And  Moses,  indeed,  as  a 
servant,  was  faithful  in  all  his  house,  for  a  testimony  of  the 
things  that  Avere  to  be  spoken  hy  him;  but  Chi'ist,  as  a  Son, 
over  his  own  house — whose  house  we  are,  if  we  hold  fast 
our  confidence,  and  the  rejoicing  of  our  hope,  unshaken  to 
the  end.  Wherefore,  as  the  Holy  Spiiit  says,  "  To-day,  if 
you  will  hear  his  voice,  harden  not  your  hearts,  as  in  the 
bitter  jirovocation,  in  the  day  of  temptation  in  the  wilder- 
ness; where  your  fathers  tempted  me,  and  proved  me,  yet 
saw  my  works  for  forty  years.  Wherefore,  I  was  displeased 
with  that  generation,  and  said.  They  always  err  in  heart, 
and  they  have  not  known  my  ways.  So,  I  swore,  in  my 
wrath,  They  shall  not  enter  into  my  rest."  Brethren,  take 
heed,  lest  there  be  in  any  of  you  an  evil  heart  of  unbelief, 
by  departing  from  the  living  God.  But,  lest  any  of  you  be 
hardened,  through  the  deceitfulness  of  sin,  exhort  one  an- 
other every  day,  while  it  is  called  To-day:  (for  we  are  all 
partakers  of  Christ,  if,  indeed,  we  hold  fast  the  first  confi- 
dence firm  to  the  end;)  with  this  saying,  "  To-day,  if  you  will 
hear  his  voice,  harden  not  your  hearts,  as  in  the  bitter  pro- 
vocation." For  some,  when  they  heard,  did  bitterly  provoke; 
yet,  not  all  that  came  out  of  Egypt  by  Moses.  But  with 
whom  was  he  displeased  forty  years?  Was  it  not  with  them 
who  sinned,  whose  carcasses  fell  in  the  wilderness?  And  to 
whom  did  he  swear,  that  they  should  not  enter  into  his  rest, 
but  to  them  who  did  not  believe?  So,  we  see  that  they  could 
IV.  not  enter  in  because  of  unbelief.     Wherefore,  let 

us  be  afhiid,  lest  a  promise  of  entrance  into  his  rest  being- 
jell,  any  of  you  should  seem  to  fall  short  of  it.  For  glad 
tidings  have  been  proclaimed  to  us,  as  well  as  to  them:  but 
the  word  which  they  heard  did  not  profit  them;  not  being- 
mixed  with  faith  in  them  who  heard  it.  For  we,  who  have 
believed,  do  enter  into  the  rest,  as  he  said,  "So,  I  swore,  in 
my  wrath,  They  shall  not  enter  into  my  rest;"  namely,  from 
the  works  that  were  finished  at  the  formation  of  the  world. 
For  he  has  spoken  somewhere  concerning  the  seventh  day, 
thus:  "And  God  rested  on  the  seventh  day,  from  all  his 
works."  And  in  this,  again,  "They  shall  not  enlei-  into  my 
rest."  Since,  then,  it  remains  for  some  to  entei-  into  it,  and 
that  they  who  first  received  the  good  tidings,  did  not  enter 
in  on  account   of  unbelief:  again,  lie  limits  a  certain  day. 


390  HEBTiEWS.  Ch.  V. 

saying,  by  David,  "To-day,"  aftei-  so  long  a  time;  as  it  is 
said,  "To-day,  if  you  will  hear  his  voice,  harden  not  your 
heai'ts."  Foi',  if  Joshua  had  caused  them  to  rest,  he  would 
not,  after  that,  have  spoken  of  another  day.  There  remains, 
therefore,  a  divine  rest  for  the  people  of  God.  For  he  who 
has  entered  into  his  rest,  has  himself,  also,  i-ested  from  hi> 
own  works,  like  as  God,  also,  rested  from  his.  Wherefore 
let  us  carefully  strive  to  enter  into  THIS  REST,  lest  an} 
one  should  fall  after  the  same  examjile  of  unbelief.  For  the 
word  of  God  is  living  and  powerful,  and  sharper  than  any 
two-edged  sword,  ])iercing  even  to  the  dividing  asunder  of 
soul  and  spirit,  and  of  the  joints  and  marrow,  and  is  a  dis- 
ceimer  of  the  thoughts  and  purposes  of  the  heart.  And  there 
is  no  creature  concealed  from  his  sight,  for  all  things  are 
naked  and  open  to  the  eyes  of  him,  to  whom  we  must  give 
an  account.  Now,  having  a  great  High  Priest,  who  has 
passed  through  the  heavens,  Jesus  the  Son  of  God,  let  us 
hold  fast  our  confession.  Foi"  we  have  not  a  High  Priest 
who  can  not  sympathize  with  our  weaknesses;  but  one  who 
was  tried  in  all  points,  according  to  the  likeness  of  his  na- 
ture .to  ours,  without  sin.  Let  us,  therefore,  approach,  with 
boldness,  to  the  throne  of  favor,  that  we  may  receive  mercy, 
and  obtain  favor  for  the  pui'pose  of  seasonable  help. 

V. — For  every  high  priest  taken  from  among  men,  is  ap 
pointed  to  perform  for  men  the  things  pertaining  to  God, 
that  he  may  offer  both  gifts  and  sacrifices  for  sins:  being 
able  to  have  a  right  measure  of  compassion  on  the  ignorant 
and  erring:  because  he  himself,  also,  is  surrounded  with  in- 
firmity. And  foi-  that  reason  he  must,  as  for  the  people,  so, 
also,  for  himself,  offei'  sacrifices  foi'  sins.  Now,  as  no  one  takes 
this  honor  to  himself,  but  he  who  is  called  of  God,  as  Aaron 
was;  so,  also,  Christ  did  not  assume  to  himself  the  honor  of 
beins:  a  Hio-h  Priest:  but  he  who  said  to  him,  "Thou  art 
my  Son,  to-day  I  have  begotten  thee  — also  says,  m  an- 
other place,  "  Thou  art  a  Priest  for  ever,  according  to  the 
order  of  Melchisedec."  He,  (who,  in  the  days  of  his  flesh, 
having,  with  loud  cries,  and  with  tears,  offered  up  prayers 
and  supplications  to  him  who  was  able  to  save  him  ti'om 
death,  and  was  delivered  li-om  his  fear,)  though  being  a 
Son,  learned  obedience  by  the  things  which  he  suffered;  and 
being  made  perfect,  became  the  author  ol"  eternal  salvation 
to  all  who  obey  him;  being  proclaimed  by  God  a  High  Priest 
for  ever,  after  the  order  of  Melchisedec:  (concerning  whom 
we  have  much  to  say,  and  of  difficult  interpi-etation,  since 
you  have  become  dull  of  apiM-eluMision.  For,  when,  by  this 
time,  you  ought  to  be  teaclicrs,  you  have  need  of  some  one 


Ch.  yi.  HEBREWS.  391 

to  teach  you  again  the  first  elements  of  the  oracles  of  God; 
and  have  become  such  as  need  milk,  leather  than  solid  food. 
IS'ow  every  one  who  uses  milk,  is  unskilled  in  the  word  of 
righteousness,  for  he  is  a  babe :  but  solid  food  is  for  those  of 
a  mature  age,  whose  faculties  have  been  habituated  by  long 
practice  to  discriminate  both  good  and  evil. 

VI. — Wherefore,  leaving  the  first  principles  of  Chris- 
tian doctrine,  let  us  progi'ess  toward  maturity,  not  laying 
again  the  foundation  concerning  reformation  li'om  dead 
works,  and  faith  toward  God — concerning  the  doctrine  of 
immersions,  and  of  imposition  of  hands,  of  a  resurrection 
of  the  dead,  and  of  eternal  judgment;  and  this  we  will  do, 
if  God  permit.  For  it  is  impossible  to  renew  again  to  re- 
formation, those  who  have  been  once  enlightened,  and  have 
tasted  of  the  heavenly  gift,  and  have  been  made  partakers 
of  the  Holy  Spirit,  and  have  tasted  the  good  word  of  God, 
and  the  powers  of  the  age  which  was  to  come,  and  yet  have 
lallen  away,  crucifying  again  to  themselves  the  Son  of  God, 
and  exposing  him  to  contempt. 

7. — For  the  land  that  drinks  in  the  rain,  which  otlen 
comes  upon  it,  and  brings  Ibrth  herbs,  fit  for  them  by  whom 
it  is  cultivated,  receives  a  blessing  from  God:  but  that  which 
produces  thorns  and  briei's,  is  reprobated,  and  nigh  to  a 
curse;  whose  end  is  to  be  burned. 

9. — But,  beloved,  we  hope  better  things  of  you,  even 
things  whicb  are  connected  with  salvation,  though  we  thus 
speak.  For  God  is  not  um-ighteous,  to  Ibrget  your  work, 
and  the  love  which  you  have  showed  toward  his  name,  in 
that  you  have  ministered  to  the  saints,  and  do  minister. 
Yet,  we  earnestly  desire  every  one  of  you  to  show  the  same 
diligence,  in  order  to  the  realizing  of  this  hope,  to  the  end — 
that  you  may  not  be  slothful,  but  imitators  of  them  who, 
through  faith  and  patience,  are  inheriting  the  promises.  For 
when  (lod  made  i^romise  to  Abraham,  since  he  could  swear 
by  no  one  greater,  he  swore  by  himseil^ — saying,  "Surely, 
blessing,  I  will  bless  you,  and  multiplying,  1  will  multiply 
you;"  and  so,  having  patiently  waited,  he  obtained  the 
promise.  For  men,  indeed,  swear  by  the  greater;  and  an 
oath  for  conHrmation  is,  to  them,  an  end  of  all  contradiction. 
Therefore,  God,  willing  more  abundantly  to  show  to  the 
heirs  of  promise  the  immutability  of  his  purpose,  confirmed 
it  with  an  oath;  that,  by  two  imuiutable  things,  in  which  it 
was  im[)os.sible  lor  God  to  lie,  we  might  have  strong  couso- 
lation,  who  have  lied  away  to  lay  hold  on  the  hope  set  before 
us;  which  we  have  as  an  anchor  of  the  soul,  both  sure  and 
steadliist,  and  entering  into  the  place  within  the  vail,  where 


392  HEBREWS.  Ch.  VII. 

a  forerunner  has  entered  on  our  account;  even  Jesus,  made 
a  High  Priest  for  ever,  according  to  the  order  of  Melchise- 
dec.) 

YII. — For  this  Melchisedec — king  of  Salem,  Priest  of 
tlie  Most  High  God,  wlio  met  Abi-aliam  returning  from  the 
shiugliter  of  tlie  kings,  and  blessed  him,  to  whom  Abraham 
imparted  even  a  tenth  of  all;  being,  indeed,  by  interpretation, 
first,  king  of  righteousness,  and  next,  also,  king  of  Salem; 
which,  by  interpretation,  is  king  of  [)eac-e — was  without  fa- 
ther, without  mother,  without  genealogy,  having  neither  be- 
ginning of  days,  nor  end  of  life:  but,  being  made  like  the 
Son  of  God,  he  remains  a  priest  continually.  J^ow,  consider 
how  great  this  priest  was,  to  whom  even  Abraham,  the  patri- 
arch, gave  a  tenth  of  the  spoils.  For  they,  indeed,  of  the 
sons  of  Levi,  who  received  the  priesthood,  have  a  command- 
ment to  tithe  people  according  to  the  law;  that  is,  their  breth- 
ren, although  they  have  come  forth  from  the  loins  of  Abra- 
ham: but  he,  who  did  not  derive  his  pedigree  from  their 
progenitors,  tithed  Abraham,  and  blessed  the  holder  of  the 
promises.  Now,  beyond  all  contradiction,  the  less  is  blessed 
by  th§  greater.  Besides,  here,  indeed,  men,  who  die,  take 
tithes;  but  thei'e  one,  of  whom  it  is  testified  that  he  lives. 
And,  as  one  may  say,  even  Levi,  who  receives  tithes,  was 
tithed  in  Abraham :  lor  he  was  yet  in  the  loins  of  his  father, 
when  Melchisedec  met  him. 

11. — Moreover,  if,  indeed,  perfection  were  through  the 
Levitical  priesthood,  (for  with  it  the  people  received  the 
law,)  what  farther  need  was  there  that  another  priest  should 
arise,  according  to  the  order  of  Melchisedec,  and  not  be 
called  according  to  the  order  of  Aaron?  Wherefore,  the 
priesthood  being  changed,  there  is,  of  necessity,  a  change 
also  of  law.  Foi'  he  to  whom  these  things  are  said,  was  of  a 
different  tribe,  of  which  no  one  gave  attendance  at  the  altar. 
For  it  is  very  plain  that  our  Lord  has  sprung  from  Jutlah, 
in  relation  to  which  tribe  Moses  spoke  nothing  concei'ning 
priesthood.  Moreover,  it  is  still  more  plain  that,  according 
to  the  similitude  of  Melchisedec,  another  priest  arises,  who 
is  made,  not  acccjrding  to  the  law  of  a  carnal  commandment, 
but  according  to  the  power  of  an  endless  life.  For  he  testi- 
fies, "  Thou  art  a  pi'iest  for  ever,  according  to  the  order  of 
Melchisedec."  Here  then,  there  is  a  disannulling  of  the  pre- 
ceding commandment,  because  of  its  weakness  and  unprofit- 
ableness— (lor  the  law  made  no  one  perfect) — and  the  su- 
perinduction  of  a  better  hope,  by  which  we  draw  near  to 
God. 

20. — Moreover,  inasmuch  as  not  without  an  oath 


Oil.  VIII.  HEBREWS.  39o 

(for  they,  indeed,  were  make  priests  without  iiii  oiith,  but  he, 
with  an  oath,  by  liiui  who  said  to  him,  "The  Lord  has 
sworn,  and  will  nttt  repent,  Thou  art  a  priest  lor  evei',  ae- 
eording  to  tlie  oi-der  of  Melchisedec,")  by  so  ninc-h  was 
Jesus  n)ade  tlie  .-urety  of  a  better  institution.  Besides, 
many,  indeed,  are  made  priests,  because  by  death  they  are 
liindered  from  continuing-:  but  he,  because  he  lives  for  evei", 
has  a  priesthood  which  does  not  pass  from  him.  Hence, 
also,  he  is  Ibr  ever  able  to  save  them  who  come  to  God 
through  him;  always  living  to  make  intercession  for  them. 
Xow  such  a  Iligli  Priest  became  us;  who,  being  holy,  harm- 
less, uudeiik'd,  separated  Irom  sinners,  and  made  higher  than 
the  heavens,  has  not,  like  the  high  priests,  need,  li-om  time 
to  time,  to  offer  sacrifices,  first  for  his  own  sins,  then  for 
those  of  the  people;  ibr  this  latter  he  did  once,  when  he 
oflTei'ed  up  himself.  For  the  law  constitutes  men  high  priests, 
who  have  infirmity;  but  the  word  of  the  oath,  which  was 
since  the  law,  constituted  the  Son,  who  is  pei-fected  for  ever- 
more. 

VIII. — Now  of  the  things  which  we  liave  spoken,  this  is 
the  sum:  We  have  such  a  High  Priest,  who  has  taken  his 
seat  at  the  right  hand  of  the  Majesty  in  the  heavens — a 
minister  of  the  holy  places;  namely,  of  the  true  tabernacle 
which  the  Lord  erected,  and  not  man.  For  every  high  priest 
is  constituted  to  offer  both  gifts  and  sacrifices.  Hence,  it 
was  necessary  that  this  High  Priest,  also,  should  have  some- 
thing which  he  might  offei'.  For,  indeed,  if  he  were  on 
earth,  he  could  not  be  a  priest,  there  being  priests  who  offer 
gifts  according  to  the  law.  (These  perl'oi'm  divine  service 
ibi-  an  example  and  shadow  of  heavenly  things,  as  Moses, 
when  about  to  construct  the  tabernacle,  was  admonished  of 
God:  "  See,  now,  (says  he,)  that  you  make  all  things  ac- 
cording to  the  type  that  was  showed  you  in  the  Mount.") 
Besides,  he  has  now  obtained  a  more  excellent  ministry,  in- 
asmuch as  he  is  the  mediator  of  a  better  institution,  which 
has  been  established  upon  better  promises.  For  if  that  first 
institution  had  been  fanltless,  a  ])lace  Avonld  not  have  been 
sought  lor  a  second.  But,  finding  fault,  he  says  to  them, 
"  Behold,  the  days  come,  says  the  Lord,  when  I  will  make  a 
new  institution  with  tlie  house  of  Israel,  and  with  the  house 
ol'Judali:  not  accoiding  to  the  institution  which  I  made 
with  their  liillii  i^,  at  tlie  tiiiu'  of  my  taking  them  by  the 
uand,  to  lead  them  out  of  the  land  ol'  Egy])t — because  they 
did  not  abide  in  my  institution,  1  aUo  neglected  them,  says 
ijie  Lord.  iSow  this  is  the  institution  wliicli  I  will  make 
with  the  house  of  ]>iacl,  alter  these  ilays,  says  the  Lord     ' 


;?94  HEBREWS.  Cii.  IX. 

will  put  my  laws  into  their  mind,  and  inscribe  them  on  their 
hearts,  and  I  will  be  to  tliem  a  God,  and  they  shall  be  to  me 
a  people.  And  they  shall  not  tcaeh  every  man  his  lellow- 
eitizen,  and  every  man  his  brother,  saying,  Know  the  Lord; 
tor  all  shall  l^now  me,  from  the  least  of  them  to  the  greatest 
(»{'  them.  Becanse  1  will  be  mercithl  to  their  unrighteous- 
ness,  and  their  sins  and  their  iniquities  I  will  remember  no 
more."  By  saying-,  "a  new  institution,"  he  has  made  the 
former  old:  now,  that  Avhieh  is  decaying-  and  growing-  old,  is 
ready  to  vanish  away. 

IX. — N^ow,  indeed,  the  first  institntuin  had  both  ordi- 
naHces  of  service,  and  a  worldly  holy  place.  For  the  lirst 
tabernacle,  which  is  called  holy,  was  set  in  order;  in  which 
were  both  the  candlestick  and  the  table,  and  the  showbread; 
and  behind  the  second  vail,  the  tabernacle  which  is  called 
most  holy — having  the  golden  censer,  and  the  ark  of  the  in- 
stitution, covered  everywhere  with  gold,  in  which  were  the 
golden  pot  having-  the  manna,  and  the  rod  of  Aaron,  Avhich 
budded,  and  the  tables  of  the  institution;  and  above  it, 
the  cherubim  of  glory,  overshadowing  the  mercy-seat;  con- 
cei'nipg-  which  things  we  can  not  at  present  speak  particu- 
larly. 

6. — JSTow,  these  things  being  thus  set  in  order,  the  priests 
go  at  all  times  indeed  into  the  first  tabernacle,  performing; 
the  services;  but  into  the  second  tabernacle — the  high  priest 
alone — once  every  year,  not  without  blood,  which  he  oft'ers 
for  himself,  and  for  the  errors  of  the  people.  The  Holy 
Spirit  signifying  this,  that  the  way  of  the  holy  places  was 
not  yet  laid  open,  while  the  first  tabernacle  was  yet  standing; 
which  was  a  figurative  representation  for  the  time  being, 
during  which  both  gifts  and  sacrifices  are  ottered  which  can 
not,  with  respect  to  the  conscience,  make  him  who  does  the 
service,  perfect — only  Avith  meats  and  drinks,  and  divers 
immersions — ordinances  concerning  the  flesh,  imposed  till 
the  time  of  reformation.  But  Christ  being  come — ;i  High 
Priest  of  the  good  things  to  come — has,  through  a  gi-eater 
and  more  perfect  tabernacle,  not  made  with  hands,  (that  is 
to  say,  not  of  this  building,)  entered  once  into  the  holy 
places,  having  obtained  eternal  redemption;  not,  indeed,  by 
the  blood  of  goats  and  calves,  but  by  his  own  blood.  For 
if  the  blood  of  bulls  and  of  goats,  and  the  ashes  of  a  heifer 
sprinkling  the  polluted,  sanctified  to  the  cleansing  of  the 
flesh,  how  much  more  shall  the  blood  of  Christ,  wlio,  through 
an  Eternal  Spirit,  ofl'ered  himself  without  fault,  to  God, 
cleanse  your  conscience  from  dead  works  to  serve  the  living- 
God?     And,  for  this  reason,  he  is  mediator  of  the  new  in- 


Ch.  X.  ITEBEEAVS.  395 

stitutioii,  that,  by  means  of  death,  for  the  redemption  of  the 
tran^Tessions  under  the  fiist  institntion.  those  who  had  been 
ealleil  ini^ht  receive  tlie  pi'oniise  oi"  tlie  eternal  inhiM'itanee. 
Now,  wliere  there  is  stick  an  institution,  the  death  of  the 
instituted  sacrifice  nuist  necessarily  intervene:  for  since  flie 
institution  is  ratified  ovei'  the  dead,  it  has  no  force  while  the 
instituted  sacrifice  lives.  Hence,  neither  was  the  first  in- 
troduced without  blood;  for  "  Avhen  Moses  had  spoken  every 
precept  in  the  law  to  all  the  people,  takin:^-  the  blood  of 
calves,  and  of  goats,  with  water  and  scarlet  wool,  and  hys- 
sop, he  sprinkled  lioth  the  book  itself,  and  the  ])eople:"  say- 
ing, "  This  is  the  bUxxl  of  the  institution,  which  God  has  en- 
joined on  you."  Moreover,  he  in  like  manner  sprinkled 
with  blood  both  the  tabernacle,  and  all  the  vessels  of  the 
ministry.  And  almost  all  things,  according  to  the  law,  were 
cleansed  wdth  blood;  and  without  the  shedding  of  blood, 
there  is  no  remission.  It  was  necessary,  then,  indeed,  that 
the  representations  of  the  things  in  the  heavens  should  be 
purified  with  these;  but  the  heavenly  things  themselves, 
with  better  sacrifices  than  these.  Therefore,  Chi'ist  has  not 
enlei-ed  into  the  holy  places  made  with  hands,  the  antitypes 
of  the  true,  Init  into  heaven  itself,  now  to  appear  in  the 
presence  of  God,  on  our  account.  Not,  however,  that  he 
should  off'ei'  himself  often,  as  the  high  jiriest  enters  into  the 
holy  places  every  year  Avith  other  blood;  for  then  he  must 
have  often  sulVered  since  the  Ibundation  of  the  world:  but 
now,  once,  at  the  conclusion  of  the  ages,  he  has  been  mani- 
fested to  put  away  sin  by  the  sacrifice  of  himself.  And,  for- 
asmuch as  it  is  appointed  to  men  once  to  die,  and  after  that, 
the  judgment;  even  so  Christ,  being  once  offered,  to  bear 
away  the  sins  of  many,  will,  to  them  who  look  for  him,  ap- 
pear a  second  time,  without  a  sin-ofteriug,  in  order  to  salva- 
tion. 

X. — Moreover,  the  law,  containing  only  a  shadow  of 
the  good  things  to  come,  and  not  the  very  image  of  these 
things,  never  can,  with  the  same  sacrifices  which  they  offer 
every  yeai-  continually,  make  those  w'ho  come  to  them,  per- 
fect. For  then  would  they  not  havi'  ceased  to  be  ofl'ei'ed; 
since  the  offerers  being  once  purified,  should  not  have  had 
any  more  conscience  of  sins'?  but,  in  these,  there  is  a  re- 
membrance of  sins  yt-arly.  IJesidcs,  it  is  im[)ossible  that 
the  Idooil  ol'  liiilU  and  of  goats  should  take  away  sins. 
W  iKiirorc,  wiicii  coming  into  the  world,  lie  says,  "Sacrifice 
and  oll'cring  thou  hast  not  willed;  i)nl  a  i)ody  hast  thou  pre- 
pared nu,'.  In  whole  i)m-nt  offerings,  and  sin  otl'erings,  tliou 
hast  no  pleasure.     'IMien,  said    1,  l)ehold,  I   come  to  do  thy 


396  HEBREWS.  Ch.  X. 

will,  O  God!  (In  the  volume  of  the  book  it  is  written  con- 
cerning me.")  Having-  said  above,  that  sacrifice,  and  offer- 
ing; and  whole  burnt  offerings,  and  sin  offerings  thou  hast 
not  willed,  neither  hast  pleasure  in  them,  (which  are  offered 
according  to  the  law,)  then  he  said,  "  Behold,  I  come  to  do 
thy  will."  He  takes  away  the  first  will,  that  he  may  estab- 
lish the  second.  By  which  WILL  we  are  sanctified,  through 
the  offering  of  the  body  of  Jesus  Christ  once.  And,  indeed, 
every  priest  stands,  daily  ministering,  and  offering  often  the 
same  sacrifices,  which  never  can  take  away  sins :  but  he, 
having  offered  only  one  sacrifice  for  sins,  tln-ough  his  whole 
life,  sat  down  at  the  right  baud  of  God;  thencefoi'th  waiting 
till  his  enemies  be  made  his  footstool.  Wherefore,  by  one 
ofiering  he  has  pei'fected  for  ever  the  sanctified.  Moreover, 
also  the  Holy  SjMrit  testifies  this  to  us;  foi',  after  he  had  said, 
"  This  is  the  institution  which  I  will  make  with  them  after 
these  days,  says  the  Lord:  I  will  put  my  laws  into  their 
hearts,  and  inscribe  them  on  their  minds;"  he  adds,  "  and 
their  sins  and  iniquities  I  will  remember  no  more."  JS^ow, 
where  I'emission  of  these  is.  there  is  no  more  offering  for  sin. 

19.-7-Having,  therefore,  brethren,  free  access  to  the  most 
holy  place,  by  the  blood  of  Jesus — a  new  and  living  way, 
which  he  has  consecrated  for  us  through  the  vail,  (that  is, 
his  flesh,)  and — a  great  High  Priest  over  the  house  of  God, 
let  us  draw  near,  with  a  true  heart,  in  full  assurance  of 
faith — having  our  hearts  sprinkled  from  an  evil  conscience, 
and  our  bodies  washed  with  pure  water,  let  us  hold  fast  the 
confession  of  the  hope,  unmoved;  for  he  is  faithful,  who  has 
promised.  And  let  us  attentively  consider  one  another,  to 
excite  to  love  and  good  works;  not  forsaking  the  asseaabling 
of  ourselves  together,  as  the  custom  of  some  is,  but  exhort- 
ing one  another,  and  so  much  the  more,  as  you  see  the  day 
approaching. 

26. — For  if  we  sin  willfully,  after  having  received  the 
knowledge  of  the  truth,  their  remains  no  more  sacrifice  for 
sins;  but  a  dreadful  expectation  of  judgment,  and  of  a  fier}"^ 
indignation,  which  shall  devour  the  adversaries.  Any  one 
who  disregarded  the  law  of  Moses,  died  without  mercy,  by 
two  or  three  witnesses.  Of  how  much  sorer  pu.nishment, 
think  you,  shall  he  be  counted  wortiiy,  who  has  trampled 
under  foot  the  Son  of  God,  and  I'cckoned  the  blood  of  the 
institution  by  which  he  was  sanctified,  a  common  thing,  and 
has  insulted  the  Spirit  of  Favoi'?  For  we  know  him  who 
has  said,  "Vengeance  belongs  to  me;  I  will  repay,  s:i\s  the 
Lord:"  and  again,  "  The  Lord  will  judge  his  people."  It  is 
a  dreadful  thing  to  fall  into  the  hands  of  the  living  Ox-d. 


Oh.  XL  .    HERKEWS.  397 

But  call  to  remembninco  the  former  days,  in  which,  after 
you  were  enlightened,  you  sustained  a  great  combat  of  af- 
flictions; partly,  indeed,  whilst  you  were  made  a  spectacle 
both  by  reproaches  and  afflictions;  and  partly,  whilst  you 
became  companions  of  them  who  were  so  treated.  For  you 
also  suflered  with  me  in  my  bonds,  and  with  joy  sustained 
the  spoiling  of  your  goods,  knowing  within  yourselves,  that 
you  have  in  heaven  a  better  and  a  permanent  substance. 
Whcrefoi-e,  cast  not  away  your  confidence,  which  has  a  great 
retribution.  For  you  must  persevere  in  doing  the  will  of 
God,  that  you  may  obtain  the  promised  reward.  For  yet  a 
very  little  while,  and  lie  who  is  coming,  will  come,  and  will 
not  tarry.  Xow,  the  just  by  faith  shall  live;  but  if  he  draw 
back,  my  soul  will  not  be  well  pleased  with  him.  We,  how- 
ever, are  not  of  those  who  apostatize  to  perdition;  but  of 
those  who  persevere  to  the  salvation  of  the  soul. 

XI. — Now,  faith  is  the  confidence  of  things  hoped  for, 
and  the  conviction  of  things  not  seen.  By  this,  the  ancients 
obtained  reputation.  By  faith,  we  understand  that  the 
worlds  were  formed  by  the  word  of  God;  so  that  the  things 
which  are  seen,  wei-e  not  made  of  things  which  do  ai)i)ear. 

4. — By  faith  Abel  offered  to  God  a  better  sacrilicc  than 
Cain,  on  account  of  which  he  was  commended  as  I'ighteous; 
God  testifying  in  favor  of  his  oblations:  and  so,  by  it,  though 
dead,  he  still  speaks.  By  faith  Enoch  was  ti-anslated,  that 
he  might  not  see  death,  and  was  not  found,  because  God  had 
translated  him;  for,  before  his  translation,  it  was  testified 
that  he  pleased  God.  But  without  laith  it  is  impossible  to 
please  God.  For  he  who  comes  to  God,  must  believe  that 
he  is,  and  that  he  is  a  rewarder  of  them  who  diligently  seek 
him.  By  faith,  Xoah,  when  he  received  a  revelation  con- 
cerning things  not  yet  seen,  being  seized  with  i-eligious  fear, 
prepared  an  ark  for  the  salvation  of  his  family;  by  which 
he  condemned  the  world,  and  became  an  heir  of  the  right- 
eousness which  is  by  faith.  liy  faith,  Abi'tdiam,  when  called 
to  go  out  into  a  place  which  he  should  afterward  receive  as 
an  inheiitance,  obeyed,  and  went  out,  not  knowing  whither 
he  was  going.  By  faith,  he  sojourned  in  the  land  of  i)rom- 
ise,  as  in  a  foreign  land,  dwelling  in  tents  with  Isaac  and 
Jacob,  the  joint  heirs  of  the  same  promise:  for  he  expected 
the  city  having  Ibundations,  whose  builder  and  maker  is 
God.  By  iaitli,  also,  Sai'ah  herself  received  strength  lor  tlie 
conception  of  seed,  and  brought  forth,  when  past  the  time 
of  life;  because  she  judged  him  faithful  who  had  promised. 
Aud,  tiierefore,  there  sprang  ii'om  one  who  was  deail,  in  this 
redpect,  a  race,  as  the  stars  of  heaven  in  multitude,  aud  as  the 


;r:?S  HEBKEWS.  C^h.  XI 

sand  which  is  on  the  sea-shore,  innumerable.  All  these  Jied 
in  faith,  not  having-  received  the  promises.  For,  seeing  the 
things  promised,  afai-  ofT,  and  embracing  them,  they  con- 
fessed that  they  were  strangers  and  pilgrims  in  the  land. 
]S"ow  they  who  speak  such  things,  plainly  declare  that  they 
earnestly  seek  a  country.  For  truly,  if  they  had  remem- 
bered that  from  which  they  came  out,  they  might  have  had 
an  opportunity  to  return  to  it.  But,  indeed,  they  strongly 
desii'cd  a  better  country;  that  is,  a  heavenly.  Therefoi-c. 
God  is  not  ashamed  of  them — to  be  called  their  God;  be- 
cause he  has  prepared  for  them  a  city.  By  faith,  Abraham, 
when  tried,  offered  up  Isaac;  he  who  had  received  the  prom- 
ises offered  up  his  only  begotten,  concerning  whom  it  was 
said,  that  "  In  Isaac  shall  thy  seed  be  called;"  reasoning 
that  God  was  able  to  raise  him  even  fi'om  the  dead;  from 
whence,  indeed,  he  received  him  in  a  figure.  By  faith,  Isaac 
blessed  Jacob  and  Esau,  with  respect  to  things  to  come.  By 
tiiith,  Jacob,  when  dying,  blessed  each  of  the  sons  of  Jo- 
seph, and  worshiped,  bowing  on  the  top  of  his  staff".  By 
faith,  Joseph,  when  dying-,  made  mention  concerning-  the  do- 
parting*  of  the  cliildren  of  Israel,  and  gave  commandment 
conceniing  his  bones.  By  faith,  Moses,  when  born,  was  hid 
thi-ee  months  by  his  pai-ents,  because  they  saw  that  he  was  a 
beautiful  child,  and  were  not  afraid  of  the  king's  command- 
ment. By  iaith,  Moses,  when  he  was  gi-own  up,  refused  to 
be  called  the  son  of  Pharoah's  daughter;  choosing  rather  to 
suffer  evil  with  the  people  of  God,  than  to  have  the  tempo- 
rary fnution  of  sin,  esteeming  the  i-eproach  of  Chi-ist  greater 
riches  than  the  treasures  of  Egypt;  for  he  looked  forward  to 
the  i-eti-ibnlion.  By  faith,  he  left  Egypt,  not  being  afraid 
of  the  wrath  of  the  king.  For  he  courageously  pei-severed, 
as  perceiving-  the  invisible  Ood.  By  faith,  he  ap^jointed  the 
passover,  and  the  sprinkling  of  the  blood;  that  he  who  de- 
stroyed the  first-born,  might  not  touch  them.  By  faith,  they 
passed  through  the  Red  Sea,  as  by  dry  land,  which  the 
Egyptians  attempting  to  do,  were  drowned.  By  faith,  the 
walls  of  Jericho  fell  down,  having  been  encompassed  seven 
days.  By  faith,  Rahab,  the  harlot,  was  not  destroyed  with 
the  unbelievers,  having  received  the  spies  in  peace.  And 
what  shall  I  say  more?  for  the  time  would  fail  me,  to  speak 
of  Gideon,  and  Barak,  and  Samson,  and  Jepthah,  and  Da- 
vid, also,  and  Samuel,  and  the  pi'ophets — who,  through  faith, 
subdued  kingdoms,  wrought  righteousness,  obtained  prom- 
ises, stopped  the  mouths  of  lions,  quenched  the  strength  of 
fire,  escaped  the  edges  of  the  sword,  grew  strong  li-om  sick- 
ness, became  valiant  in  battle,  overturned  the  camps  of  the 


C'H.  XTI.  HEBKEWS.  399 

aliens.  Women  received  their  dead  bj  a  resiuTection,  and 
others  were  tortui'ed,  not  accepting  deliverance,  that  they 
might  obtain  a  better  resurrection.  And  others  had  trial 
ot"  moekings  and  sconrgings;  and,  moi'eovcr  ol"  bonds  and 
imprisonment.  They  were  stoned,  they  were  sawn  asunder, 
they  were  tempted,  they  died  by  the  slaughter  of  the  swoi'd, 
they  went  about  in  sheep  skins,  and  in  goat  skins,  being- 
destitute,  atflicted,  maltreated;  of  these  the  world  was  not 
worthy:  they  wandered  in  deserts,  and  mountains,  and  in 
caves,  and  holes  ol'  the  earth.  Xow,  all  these,  though  com- 
manded on  account  of  faith,  did  not  receive  the  promise, 
God  ha\ing  provided  something  better  for  us,  that  they, 
without  us,  should  not  be  made  perfect. 

XII. — Since,  then,  we  have  so  great  a  cloud  of  witnesses 
[)laced  before  us,  laying  aside  every  incumbrance,  and  the 
siji  which  easily  entangles  us,  let  us  run,  with  pei'sevcrance, 
llie  race  set  before  us;  looking  to  Jesus,  the  leader  and  per- 
fecter  of  the  faith;  who,  for  the  joy  that  Avas  set  before  him, 
endured  the  cross,  despising  the  shame,  and  sat  down  at  the 
right  hand  of  the  throne  of  God.  Consider  him  who,  from 
sinners,  endured  such  opposition  against  himself,  lest,  be- 
coming discouraged  in  your  minds,  you  groAV  weary;  you 
have  not  yet  resisted  to  blood,  struggling  against  this  sin. 
Besides,  have  yon  forgotten  the  exhortation  which  reasons 
with  you  as  with  children,  "My  son,  do  not  tliink  lightly  of 
the  Lord's  chastisement,  neither  faint  Avhen  you  are  rebuked 
by  him:  for  whom  the  Lord  loves  he  chastises,  and  scourges 
every  son  whom  he  receives."  II'  you  endure  chastisement, 
God  deals  with  you  as  his  children.  For  what  son  is  there 
whom  his  liithcr  does  not  chastise?  But  if  you  be  without 
chastisement,  of  which  all  sons  are  partakers,  certainly  you 
are  bastards,  and  not  sons.  Farther,  Ave  have  had  lathers 
of  our  flesh,  Avho  chastised  us,  and  we  gave  them  revei'ence: 
shall  we  not  much  rather  be  in  subjection  to  the  Father  of 
our  spirits,  and  live?  For  they,  indeed,  during  a  very  ll'w 
days,  chastised  us  according  to  their  pleasure;  but  he,  ibr 
our  advantage,  that  we  might  be  partakers  of  his  holiness. 
Now,  no  chastisemeut,  indeed,  for  the  present,  seems  to  be 
matter  of  joy,  but  of  soi'row.  Nevertheless,  alterward  it 
returns  the  jjeacclul  fruit  of  righteousness  to  them  who  are 
trained  ijy  it.  Wherefoiv,  bring  to  their  right  position,  the 
arms  that  hang  d<nvn,  and  the  Aveakened  knees.  ^\nd  make 
smooth  paths  tor  your  feet,  that  that  which  is  lame,  may  not 
be  put  (Hit  of  joint,  Init  that  it  may  rather  be  healed.  I'ur- 
sue  peaee  with  all  men,  and  liolint-ss,  without  wliieli,  no  t)ne 
shall  see  the  Lord:  carefully  observing,  lest   any  one  come 


400  HEBREWS.  Cii.  XTH. 

short  of  the  favor  of  God ;  lest  some  bitter  root  springing 
up,  trouble  you,  and  by  it  many  be  polluted;  lest  there  be 
any  fornicator,  or  profane  person,  as  Esau;  who,  for  one 
meal,  gave  away  his  birthrights.  And  you  know,  that  al- 
though alterwai'd  he  wished  to  inherit  the  blessing,  he  was 
i-eprobated:  for  he  ibund  no  scope  for  effecting  a  change, 
though  he  earnestly  sought  it  with  tears. 

IS. — JSTow  you  are  not  come  to  a  tangible  mountain, 
which  burned  with  fire;  and  to  blackness,  and  to  darkness, 
and  to  tempest,  and  to  the  sound  of  a  trumpet^  and  to  the 
voice  of  words,  the  hearers  of  which  earnestly  entreated, 
that  a  word  moi'e  might  not  be  addressed  to  them :  lor  they 
could  not  bear  this  threat,  "  Even  if  a  beast  totich  the  moun- 
tain, it  shall  be  stoned."  And  so  terrible  was  the  ap^x'ar- 
ance,  that  Moses  said,  "T  exceedingly  fear  and  tremble." 
But  yott  are  come  to  Mount  Zion,  and  to  the  city  of  the  liv- 
ing (jrod,  the  heavenly  Jerusalem,  and  to  myriads  of  messen- 
gers, to  the  general  assembly  and  congregation  of  the  first- 
born, who  are  enrolled  in  heaven,  and  to  (lod  the  Jtidge  of 
nil,  and  to  the  spirits  of  just  men  made  i)erfect,  and  to  Jesus 
the  m'ediator  of  the  new  institution,  and  to  the  1)lood  ol' 
sprinkling,  which  speaks  better  things  than  that  of  Abel. 
Take  care  that  yoti  refuse  not  him  who  speaks:  for  if  they 
did  not  escai)e,  who  refused  him  who  s])oke  on  earlh,  nuicli 
more  we  shall  not  escape,  who  turn  away  from  him  tJnit  sjjenkt 
from  heaven:  whose  voice  then  shook  the  eailh;  btit  now 
he  has  promised,  saying,  "Yet  once  I  shake  not  the  eai'th 
only,  but  also  the  heavens.''  Now  this  speech,  "  YET 
ONCE,"  signifies  the  removing  of  the  things  shaken,  as  of 
things  which  wei'e  coiisti,^>ited,  that  the  things  not  shaken  may 
remain.  AYherelb;"o,  Wc  having  received  a  kingdom  not 
shaken,  let  us  have  gratittide,  by  which  we  may  serve  God 
acceptably,  with  revbrence  and  religious  fear.  For  trtily  our 
God  is  a  consuming  fire. 

XIII. — Let  brotherly  love  continue.  Be  not  forgetful 
to  entertain  strangers;  for,  ijy  so  doing,  some  have  entertain- 
ed angels,  without  knowing  them.  liemember  them  who 
are  in  bonds,  as  fellow-prisoners;  and  them  who  sufler  evil, 
as  being  yourselves  also  in  the  body.  Let  mai-riage  be  hon- 
orable among  all,  and  the  bed  be  unpolluted;  foi-  fornieatoi-s 
and  adulterers  God  will  judge.  Let  your  behavior  be  with- 
out the  love  of  money,  being  contented  with  the  things  you 
have;  for  himself  has  said,  "  I  will  never  leave  yon,  nor  will 
I  at,  all  utterly  Ibrsake  you."  So  that  taking  cottrage,  we  may 
say,  "The  Lord  is  my  helper,  and  I  will  not  lear  what  man 
can  do  to  me."     liemember  your  rulers,  who  have  spoken  to 


Ch.  Xm.  HLBKEWS.  401 

you  the  word  of  God:  observing  carefully  the  issue  of  their 
conduct,  imitate  theii  faith.  Jesus  Christ  is  the  same,  yes- 
terday, and  to-day,  and  for  evei'.  Be  not  tossed  about  with 
various  and  foreign  doctrines;  lOr  it  is  good  that  the  heart 
be  established  by  grace,  not  by  meats,  by  which  they  have 
not  profited,  who  have  been  taken  up  with  them.  We  have 
an  altar  of  which  they  have  no  right  to  eat,  who  serve  in 
the  tabernacle.  Moreover,  the  bodies  of  those  animals, 
whose  blood  is  brought  by  the  high  priest  into  the  most  holy 
place,  as  a  sin-(jflering,  are  burnt  without  the  camp:  where- 
fore Jesus,  also,  that  he  might  sanctify  the  people  with  his 
own  blood,  suffered  without  the  gate.  Well,  then,  let  us  go 
forth  to  him  out  of  the  camp,  bearing  his  reproach.  For  we 
have  not  here  an  abiding  city,  but  we  earnestly  seek  one  to 
come.  Through  him,  therefore,  let  us  offer  up  continually, 
the  sacrifice  of  praise  to  God;  namely,  the  fruit  of  our  lips, 
confessing  to  his  name.  But  to  do  good,  and  to  communi- 
cate, forget  not;  for  with  such  sacrifices  God  is  well  pleased. 
Obey  yoi;r  rulers,  and  submit  yourselves;  for  they  watch 
lor  youi"  souls,  as  those  who  must  give  account: — that  they 
may  do  this  with  joy,  and  not  with  moui'iiing;  lor  that  would 
be  unprofitable  for  you.  Pray  for  us;  for  we  are  confident 
that  we  have  a  good  conscience,  willing  in  all  things  to  be- 
have well.  And,  I  the  more  earnestly  beseech  you  to  do 
this,  that  I  may  be  restored  to  you  the  sooner.  Now  may 
the  God  of  peace,  who  brought  back  (rom  the  dead  our  Lord 
Jesus,  the  great  Shepherd  of  the  slu'e|),  thi'ough  the  blood  of 
the  everlasting  institution,  make  you  fit  for  every  good  work, 
to  do  his  will,  producing  in  you  what  is  acceptable  in  his 
sight,  through  Jesus  Christ;  to  whom  be  the  glory  for  ever 
and  ever.  Amen.  iSow  1  beseech  you,  brethren,  suffer  this 
word  of  exhortation,  for  indeed  I  have  sent  it  to  you  in  brief. 
Know  that  our  brother  Timothy  is  sent  away,  with  whom, 
if  he  come  soon,  I  will  see  you.  Salute  all  your  I'ulers,  and 
all  the  saints.  They  of  Italy  salutx  vou.  Favoi"  b»;  with 
you  all.  Amen. 
20 


402  JAMES.  Ch.  1. 


THE 
EPISTLE 

OF   THE 


APOSTLE  JAMES. 

[WRITTEN  FROM  JUDEA,  A.D.  GI.J 


I. — JAMES,  a  servant  of  God  and  of  the  Lord  Jesus 
( 'hrist,  to  the  twelve  tribes  who  are  in  the  dispersion: 
Health. 

2. — My  brethren,  count  it  all  joy,  when  yon  fall  into  di- 
vers .trials;  knowing  that  the  proof  of  youi"  fiiith  works  out 
patience.  Let  patience,  therefore,  have  a  perfect  efiect,  that 
you  may  be  perfect  and  complete,  deficient  in  nothing.  If 
any  of  you  be  deficient  in  wisdom,  let  him  ask  it  of  Grod : 
who  gives  to  all  men  liberally,  and  upbraids  not,  and  it  shall 
be  given  to  him.  But  let  him  ask  in  faith,  being  not  at  all 
irresolute:  for  he  who  is  irresolute,  is  like  a  wave  of  the  sea, 
driven  of  the  wind  and  tossed.  Now  let  not  that  man  think, 
that  he  shall  receive  anything  from  the  Lord.  A  man  of 
two  minds,  is  unstable  in  all  his  ways. 

9. — Moreover,  let  the  brother  of  humble  condition  glory 
in  his  exaltation,  and  the  rich  in  his  humiliation;  for  as 
a  garden  flower  he  shall  pass  away. — For  the  sun  i-ises 
with  a  burning  heat,  and  withers  the  herb,  and  its  flowci 
falls  down,  and  the  beauty  of  its  appearance  perishes:  so 
also  shall  the  rich  man  fade  in  his  ways. 

12. — Blessed  is  the  man  who  sustains  trial,  for  becoming 
an  approved  person,  he  shall  receive  the  crown  of  life,  which 
the  Lord  has  promised  to  them  who  love  him.  Let  no  one 
who  is  tempted  say,  Certainly  I  am  tempted  by  God:  lor 
God  is  incapable  of  being  tempted  by  evil  tilings,  and  he 
tempts  no  one.  But  every  one  is  tempted,  when  he  is  drawn 
away  and  enticed  by  his  own  lust:  then  lust  liaving  con- 
ceived, brings  Ibrth  sin;  and  sin,  being  perfected,  brings 
forth  death. 

16. — Be  not  deceived,  my  beloved  brethren ;  every  good 
gift,  and  every  perfect  gitl,  is  irom  above,  descended  li-om 


On.  n.  JAMES.  403 

the  Father  of  lights,  with  whom  there  is  no  variableness,  nor 
shadow  of  turning.  Of  his  own  will,  he  begot  us  by  the 
word  of  truth,  that  we  should  be  a  kind  of  first  li-uits  of 
his  creatures.  AVherefore,  ray  beloved  brethi-en,  let  evei-y 
man  be  swift  to  hear,  slow  to  speak,  slow  to  wrath;  for  the 
wrath  of  man  works  not  out  the  righteousness  of  God. 
Wherefore,  putting  away  all  filthiness,  and  overflowing  of 
maliciousness,  embrace  with  meekness  the  implanted  word, 
which  is  able  to  save  your  souls.  And  be  doers  of  the  woi'd, 
and  not  hearers  only,  deceiving  yourselves  by  false  reason- 
ing. For  if  any  one  be  a  hearer  of  the  word,  and  not  a  doer, 
he  is  like  a  man  who  views  h"s  natural  face  in  a  mii-ror;  for 
he  looks  at  himself  and  goes  away,  and  immediately  forgets 
what  kind  of  person  he  was.  But  he  who  looks  narrowly 
into  the  perfect  law  of  liberty,  and  perseveres,  not  becoming 
a  Ibrgetful  hearer,  iji;t  a  doer  of  its  work,  shall,  in  so  doing, 
be  happy.  If  any  one  among  you  think  to  be  religious,  who 
bridles  not  his  tongue,  but  deceives  his  own  heai't,  the  relig- 
i(jn  of  this  person  is  vain.  Pure  religion,  and  undefiled, 
with  God,  even  the  Father,  is  this:  To  take  care  of  oi'phans 
and  widows  in  their  affliction,  and  to  keep  one's  self  un- 
spotted fi'om  the  world. 

ir. — My  brethren,  do  not  hold  the  faith  of  our  glorious 
fjord  Jesus  Christ  with  partial  regard  for  persons.  For  if 
there  enter  into  your  synagogue  a  man  having  gold  rings  on 
his  fingers,  and  with  splendid  clothing,  and  there  enter  like- 
wise a  poor  man,  with  sordid  apparel;  and  you  look  on  him 
who  has  the  splendid  clothing,  and  say.  Sit  you  here  honor- 
ably; and  to  the  poor  man,  Stand  you  there;  or.  Sit  here  at 
my  footstool:  are  you  not,  then,  partial  among  yourselves, 
and  have  become  judges  who  reason  wickedly?  Hearken, 
beloved  brethren :  Has  not  God  chosen  the  poor  of  the 
world — rich  in  liiith,  and  heirs  of  the  kingdom  which  he  has 
promised  to  them  who  love  him?  But  you  have  despised 
the  poor.  Do  not  the  rich  exceedingly  oppress  you,  and 
themselves  drag  yoix  to  the  judgment  seats?  Do  not  they 
defame  that  excellent  name  which  is  named  on  you?  If, 
now,  indeed,  you  fuKlll  a  i-oyal  law,  according  to  the  scrip- 
ture, "  You  shall  love  your  neighbor  as  yourself,"  you  do 
well.  But  if  you  have  respect  of  persons,  you  commit  sin, 
being  convicted  ])y  tlie  law  as  transgressors.  For  whoever 
will  keep  the  whole  law,  yet  lails  in  one  point,  has  become 
guilty  of  all.  For  he  who  said,  "  Do  not  commit  adultery," 
has  also  said,  "Do  not  kill."  Now  if  you  do  not  commit 
adultery,  yet  if  you  kill,  you  have  become  a  transgressor  of 
the  law.     So  speak,  and  so  do,  as  t  hose  who  shall  be  judged 


404  JAMES.  Ch.  hi. 

by  a  law  of  liberty;  for  judgment  without  mercy,  will  be 
to  him  who  showed  no  mercy:  but  mercy  exults  over  judg- 
ment. 

14. — What  is  the  advantage,  my  brethren,  if  any  one 
say  he  have  faith,  but  have  not  works?  Can  faith  save  him? 
For  if  a  brother  or  a  sister  be  naked,  or  destitute  of  daily 
food,  and  any  one  of  you  say  to  him.  Depart  in  peace :  be 
warmed,  and  be  filled;  yet  give  him  none  of  the  things  need- 
ful for  the  body,  what  is  the  advantage?  So,  also,  faith,  if 
it  have  not  works,  is  dead,  being  alone.  Also,  one  may  say, 
You  have  faith,  and  I  have  works:  show  me  your  faith  with- 
out your  works,  and  I  will  show  you  my  faith  by  my  works. 
You  believe  that  there  is  one  God;  you  do  well:  even  the 
demons  believe  and  tremble.  Besides,  would  you  know,  O 
vain  man,  that  faith,  without  works,  is  dead?  Was  not 
Abraham,  our  father,  justified  by  works,  when  he  had  lifted 
up  Isaac,  his  son,  upon  the  altar?  You  see  that  his  faith 
co-operated  with  his  woi-ks,  and  by  works  his  faith  was  per- 
fected. And  so  that  scriptui'e  was  fulfilled,  which  says, 
"Abraham  believed  God,  and  it  was  counted  to  him  for 
righteousness;  and  he  w^as  called  the  friend  of  God."  You 
see,  that  by  works  a  man  is  justified,  and  not  by  faith  only. 
And  in  like  manner,  also,  was  not  Rahab,  the  harlot,  justi- 
fied by  works,  having  secretly  received  the  messengers,  and 
having  sent  them  away  by  another  road?  For,  as  the  body, 
without  the  spirit,  is  dead,  so,  also,  faith,  without  works,  is 
dead. 

III. — Do  not  become  many  teachers,  my  brethren,  know- 
ing that  we  shall  receive  a  severer  sentence.  For  in  many 
things  we  all  offend.  If  any  one  ofiend  not  in  the  word,  he 
is  a  perfect  man,  able  to  rule,  also,  the  whole  body.  Behold, 
we  put  bits  into  the  mouths  of  the  horses,  to  make  them 
obedient  to  us,  and  we  turn  about  their  whole  body.  Be- 
hold, also,  the  ships,  which,  though  they  be  so  great,  and  are 
driven  by  fierce  winds,  are  turned  about  by  a  very  small 
helm,  whithersoever  the  power  of  the  pilot  determines:  so, 
also,  the  tongue  is  a  little  member,  yet  it  works  mightily. 
Behold,  how  much  wood  a  little  fire  kindles!  JS^ow  the 
tongue  is  a  fire — a  world  of  iniquity;  the  tongue  is  so 
placed  among  our  members,  that  it  defiles  the  whole  body, 
and  sets  the  wheel  of  nature  in  a  blaze,  and  is  set  on  fire 
from  hell.  ISTow  every  species  of  wild  beasts,  and  of  birds, 
and  of  sei'pents,  and  of  sea  monstei's,  is  subdued,  and  has 
been  subdued  by  man :  but  the  tongue  of  men,  no  one  can 
subdue;   it  is  an  unruly  evil  thing,  full  of  deadly  poison. 


Cm.  rV.  JAMES.  405 

With  it  we  bless  God,  even  the  Father;  and  with  it  wc 
curse  men,  who  are  made  in  the  likeness  of  God.  Out  of 
the  same  mouth  i)rofced  a  blessing-  and  a  curse!  My  breth- 
ren, these  things  ought  not  so  to  be.  Does  a  fountain  send 
foi-th,  from  the  same  opening-,  sweet  water  and  bitter?  Can 
a  fig-tree,  my  brethren,  produce  olives;  or  a  vine,  figs?  So, 
no  fountain  can  yield  salt  water  and  fresh.  Is  any  one  wise 
and  intelligent  among  you?  let  him  show,  by  good  behavior, 
his  works,  with  meekness  of  wisdom.  But  if  you  have  bit- 
ter anger  and  sti'ife  in  your  heart,  do  you  not  boast  and  lie 
against  the  truth?  This  is  not  the  wisdom  which  comes 
from  above,  but  is  earthly,  sensual,  devilish:  foi-  where  there 
is  anger  and  strife,  thei'e  is  disorder,  and  every  evil  work. 
But  the  wisdom  Irom  above  is,  indeed,  first  piare,  then  peace- 
able, gentle,  easy  to  be  persuaded,  lull  ol"  compassion  and 
good  fruits,  without  partiality,  and  without  hypocrisy. 
I^ow  the  fruit  of  righteousness  is  sown  in  peace,  by  them 
who  practice  peace. 

IV. — Whence  wars  and  fighting  among-  you?  Do  they 
not  come  hence,  even  Irum  your  lusts,  which  war  in  your 
members?  You  strongly  desire,  and  have  not;  you  kill,  and 
are  zealous,  and  can  not  obtain.  You  fight  and  war,  but 
have  not,  because  you  ask  not.  You  ask,  and  do  not  receive, 
because  you  ask  wickedly,  that  you  may  spend  upon  your 
lusts.  Adulterers,  and  adulteresses,  do  you  not  know  that 
the  friendship  ol'ihe  world  is  enmity  ag-ainst  God?  Who- 
soever, thcrelbre,  will  be  a  Iriend  of  the  world,  is  counted 
an  enemy  ol"  God.  Do  you  think  that  the  scripture  speaks 
in  vain?  And  does  the  spirit,  who  dwells  in  us,  strongly 
incline  to  envy?  But  he  gives  greater  favor.  For  it  says, 
'•  God  resists  the  proud,  but  gives  favor  to  the  humble." 
Therefore,  be  subject  to  God.  Resist  the  devil,  and  he  will 
flee  li'om  you.  Draw  nigh  to  God,  and  he  will  draw  nigh  to 
you.  Cleanse  your  hands,  you  sinners;  and  purily  your 
liearts,  you  men  of  two  minds.  Be  exceedingly  afflicted, 
and  mourn,  and  weep;  and  let  yom-  laughter  be  turned  into 
mourning,  and  your  joy  into  sadness.  Be  humble  in  the 
jtresence  of  the  Lord,  and  he  will  lift  you  uj).  Speak  not 
against  one  another,  bretlu'cn.  lie  who  speaks  against  his 
brother,  and  condemns  his  hi'cjlhcr,  speaks  against  the  law, 
and  condemns  the  law.  But  if  you  condemn  the  law,  you 
are  not  a  doer  ol"  the  law,  but  a  judge.  'I'liere  is  one  law- 
giver, who  is  able  to  save,  and  to  destroy.  Who  are  you, 
that  condemn  another?  Come,  now,  you  who  say.  To-day, 
or  to-moirow,  we  will  go  to  such  a  city,  and  will  al)ide  there 


406  JAMES.  Ch.  V. 

one  year,  and  traffic  in  merchandise,  and  get  gain;  who  do 
not  know  what  shall  be  to-morrow.  For  what  is  your  life? 
It  is,  indeed,  a  smoke,  which  appears  for  a  little  while,  and 
then  vanishes  away.  Instead  of  which,  yon  ought  to  say, 
If  the  Lord  will,  we  shall  live,  and  do  this,  or  that.  But 
now  you  boast  in  your  proud  speeches:  all  such  boasting  is 
evil.  Wherefore,  to  him  who  knows  how  to  do  good,  and 
does  it  not,  to  him  it  is  sin, 

V. — Come,  now,  you  rich  men,  weep,  howl,  on  account 
of  your  miseries,  which  are  coming  upon  you.  Youi-  riche-- 
are  putrefied,  and  your  garments  are  motheaten.  Yoiu-gold 
and  silver  are  eaten  with  rust,  and  the  rust  of  them  will  bo 
a  witness  against  you,  and  will  eat  your  flesh  as  fire.  You 
have  heaped  up  treasure  in  the  last  days.  Hark!  the  hire 
of  the  laborers  who  have  reaped  your  fields,  which  is  fraud- 
ulently kept  back  by  you,  cries;  and  the  cries  of  the  reapers 
have  entered  into  the  ears  of  the  Lord  of  hosts.  You  have 
lived  luxuriously  on  the  earth,  and  been  wanton;  you  have 
nourished  your  hearts  as  in  a  day  of  I'estivity.  You  have 
condemned — you  have  killed  the  Just  One — he  did  not  resist 
you.  -Wherefore,  be  patient,  brethren,  till  the  coming  of  the 
Lord.  Behold  the  husbandman,  who  expects  the  valuable 
fruit  of  the  earth,  waits  patiently  for  it,  till  it  receive  the 
early  and  the  latter  rain.  Be  you  also  patient — strengthen 
your  hearts:  for  the  coming  of  the  Lord  draws  nigh.  Re- 
pine not  against  one  another,  brethren,  lest  you  be  con- 
demned: behold,  the  Judge  stands  before  the  door.  Take, 
ray  brethi'en,  the  prophets,  who  have  spoken  in  the  name  of 
the  Lord:  for  an  example  of  suffering  evil,  and  of  patience. 
Behold,  we  call  them  happy,  who  are  patient.  You  have 
heard  of  the  patience  of  JoId,  and  you  have  seen  the  end  of 
the  Lord,  that  the  Lord  is  very  compassionate  and  merciful. 
But,  above  all  things,  my  brethren,  swear  not;  neither  by 
the  heaven,  nor  by  the  earth,  nor  by  any  other  oath :  but  let 
your  yes,  be  Yes,  and  your  no,  J^o;  that  you  may  not  fall 
under  condemnation.  Does  any  one  among  you  suffer  evil? 
let  him  pray:  is  any  one  cheerful?  let  him  sing  psalms.  Th 
any  one  sick,  among  you?  let  him  send  for  the  seniors  of 
the  congregation,  and  let  them  pray  over  him,  having  an- 
ointed him  with  oil,  in  the  name  of  the  Lord.  And  the 
prayer  of  faith  will  save  the  sick  person,  and  so  the  Lord 
will  raise  him  up;  and  if  he  have  committed  sins,  they  shall 
be  forgiven  him.  (Confess  your  limits,  one  to  another,  and 
pray  for  one  another,  that  you  may  be  healed.  The  in- 
wrought prayer  of  the  righteous  man  avails  much.    Ellas  was 


(Jii.  V.  JAMES.  407 

!V  man  frail  and  mortal  like  us,  and  he  prayed  fervently  that 
it  might  not  rain,  and  it  did  not  rain  on  the  land  for  three 
years  and  six  months.  And  again  he  prayed,  and  the  hea- 
ven gave  rain,  and  the  land  hrought  forth  its  fruit.  Breth- 
ren, if  any  one  among  you  be  seduced  from  the  truth,  and 
any  one  turn  him  back;  let  him  know  that  he  who  converts 
a  sinner  from  the  error  of  his  way,  shall  save  a  sou!  from 
death,  and  shall  cover  a  multitude  of  sins. 


408  I.  PETEK.  (Jh.  I. 


THE 
FIRST    EPISTLE 

OP   THE 

APOSTLE  PETER. 

[■WRITTEN  FROM  ROME,  A.D.  64.] 


I. — PETE  R,  an  Apostle  of  Jesus  Christ,  to  the  elect  s(>- 
journers  of  the  dispersion,  of  Pontus,  Galatia,  Cappadocia, 
Asia,  and  Bithynia — according  to  the  predetermination  of 
God  the  Father,  by  a  sanctification  of  Spirit,  in  order  to 
obedience,  and  sprinkling-  of  the  blood  of  Jesus  Christ:  Fa- 
vor and  peace  be  multiplied  to  you. 

3. — Blessed  be  the  God  and  Father  of  our  Lord  Jes-us 
Christ',  who,  according  to  his  great  mercy,  has  regenerated 
US  to  a  lively  hope,  through  the  resurrection  of  Jesus  Christ 
fi'ora  the  dead,  to  an  inheritance  incorrui)tible  and  undefiled, 
and  unfading-,  preserved  in  the  heavens  for  us;  who,  by  the 
power  of  God,  are  guarded  through  faith,  to  the  salvation 
prepared  to  be  revealed  in  the  last  time.  On  account  of  this, 
be  exceeding  glad,  though  now,  for  a  little  while,  (since  it  is 
needful,)  you  are  made  sorry  by  divers  trials;  that  the  tiy- 
iug  of  your  faith,  (much  more  precious  than  of  gold,  which 
perishes,  though  pi'oved  by  fire,)  may  be  found  to  praise,  and 
honoi',  and  glory,  at  the  revelation  of  Jesus  Christ;  whom, 
not  having  seen,  you  love;  on  whom,  not  now  looking,  but 
believing,  you  greatly  rejoice,  with  joy  unspeakable  and  lull 
of  glory — i-eceiving  the  consummation  of  your  faith,  even 
the  salvation  of  your  souls.  Concerning  which  salvation, 
the  prophets  inquired  accurately,  and  searched  diligently, 
who  have  prophesied  concerning  the  favor  bestowed  on  you; 
seai'ching  diligently  of  what  things,  and  what  kind  of  time, 
the  Spirit  of  Christ,  who  was  in  them,  did  signily,  when  he 
testified  before,  the  sufferings  for  Christ,  and  the  glories  Ibl- 
lowing  these — to  whom  it  was  revealed,  that,  not  lor  them- 
selves, but  for  us,  they  ministered  these  things;  which  have 
now  been  reported  to  you,  by  them  who  have  declared  the 
glad  tidings  to  you,  with  the  Holy  Spirit  sent  down  from 
heaven:  into  which  things,  angels  eai-nestly  desire  to  loot 


On.  IT.  I.  PETEK.  4e^J 

attentively.  Wherefore,  heaving-  the  loin?  of  your  mind 
girded,  being  vigilant,  constantly  hope  lor  the  gift  to  be 
bronght  to  yon,  at  the  revelation  of  Jesus  Christ.  As  obe- 
dient children,  not  fashioning  yourselves  according  to  the 
fbrmei-  lusts,  in  yoiu'  ignorance;  but  as  he  who  has  called 
you  is  holy,  be  you  also  holy:  for  it  is  written,  "Be  yon 
holy,  because  I  am  holy."  And  seeing  you  call  on  the  Fa- 
ther, who,  Avithout  respect  of  persons,  judges  according  to 
every  man's  work — pass  the  time  of  yonr  sojourning  here,  in 
tear;  knowing  that,  not  with  corruptible  things,  as  silver 
and  g-old,  you  were  redeemed  froui  your  foolish  behavior, 
delivei'ed  to  you  by  your  fathers;  but  with  the  precious  blood 
of  Christ,  as  of  a  lamb  without  blemish,  and  without  spot; 
predetei'mined,  indeed,  before  the  foundation  of  the  Avorld, 
but  manifested  in  these  last  times  lor  you;  who  through 
him,  believe  in  God,  who  raised  him  up  from  the  dead,  and 
gave  him  gloi-y,  that  your  faith  and  hope  might  be  in  God. 
Wherelbre,  having  purified  your  souls  by  obeying  the  truth, 
through  the  Spirit,  to  unfeigned  brotherly  love,  love  one  an- 
other, fi'om  a  pure  heart,  fervently:  having  been  i-egenerated, 
not  of  con-uptible  seed,  biit  of  incorrui)tible,  through  the 
word  of  the  living  God,  which  remains.  "For  all  flesh  is 
as  grass,  and  all  the  gloiy  of  man  as  the  flower  of  grass. 
The  grass  withei's,  and  the  flower  of  it  falls  down;  but  the 
woi'd  of  the  Lord  remains  forever."  Xow  this  is  that  word 
which  has  been  [)roclaimed  as  glad  tidings  to  you. 

II. — Wherefore,  laying  aside  all  malice,  and  all  guile  and 
hypocrisies,  and  envyings,  and  all  evil  siieakings;  as  new- 
born babes,  eai'uestly  desire  the  unadulterated  milk  of  the 
word,  that  you  may  gi'ow  by  it.  Because,  indeed,  you  have 
tasted  that  the  Lord  is  good;  to  whom  coming,  as  to  a  living 
stone,  I'ejected  indeed  by  men,  but  chosen  by  God,  and  pre- 
cious; you,  also,  as  living  stones,  are  built  up  a  spiritual 
temple,  a  holy  priesthood,  to  offer  si)iritual  sacrifices,  most 
acceptable  to  God,  through  Jesus  Christ.  AVherefbre,  it  is 
contained  in  the  scripture,  "  Behold  I  lay  in  Zion  a  chief 
corner  stone,  elect,  i)recious:  whosoever  trusts  in  it,  shall 
not  be  ashamed."  To  you,  then,  who  ti'iist,  it  is  })recious; 
but  to  the  uubelieving — a  stone  which  the  builders  rejected, 
which  has  become  the  head  of  the  corner — a  stone  ol'  slinn- 
bling,  and  a  rock  of  ofl'ense.  Those  who  stumble  at  the 
word,  are  dixibcdiciit  unbelievers,  to  which,  therelbre,  they 
were  appointed :  l)Ut  yuu  are  an  elect  race,  a  royal  pi-iest- 
hood,  a  holy  nation,  a  |)urciiased  [)eople;  that  you  should 
declare  the  perlections  ul'  him  who  has  called  you  from  dai'k- 
uess   into   his   marvelous    light  :   who    Ibi'uierly  weie    not  a 


410  L  PETEK.  Ch.  IH. 

people,  but  now  are  a  people  of  God ;  who  had  not  obtained 
mercy,  but  now  have  obtained  mercy.  Beloved,  I  beseech 
you,  as  sojourners  and  travelers,  abstain  from  fleshly  lusts, 
which  war  against  the  soul.  Have  your  behavior  comely, 
among  the  Gentiles,  that,  whereas,  they  speak  against  you, 
as  evil  doers,  having  beheld  youi'  good  Avorks,  they  may  glo- 
rify God,  in  the  day  of  visitation.  Be  subject,  therefore,  to 
every  human  establishment  for  the  Lord's  sake;  whether  to 
the  king,  as  supreme;  or  to  governors,  as  those  sent  by  him 
for  the  punishment,  indeed,  of  evil  doers;  but  for  the  praise 
of  them  who  do  good.  For  so  is  the  will  of  God,  that,  by 
doing  good,  you  put  to  silence  the  ignorance  of  foolish  men. 
Live  as  Ireemen,  yet  do  not  use  your  freedom  as  a  covering 
of  wickedness;  but  as  the  servants  of  God.  Treat  all  men 
with  respect:  love  the  brotherhood:  fear  God:  honor  the 
king.  Let  household  servants  be  subject  to  their  masters, 
with  all  I'everence ;  not  only  to  the  good  and  gentle,  but  also 
to  the  froward.  For  this  is  acceptable,  if  any  one,  Irom  con- 
science of  God,  sustain  soi-rows,  suflfering  unjustly.  But 
what  praise  is  due,  if,  when  you  commit  faults  and  are  buf- 
feted, you  bear  it  patiently?  Yet  if,  when  you  do  well,  and 
suffer,  you  bear  it  patiently,  this  is  acceptable  with  God. 
Besides,  to  this  you  were  called;  for  even  Christ  suffererl  for 
us,  leaving  us  a  pattern,  that  you  should  follow  his  footsteps; 
who  did  no  sin,  neither  was  guile  found  in  his  mouth;  who, 
when  he  was  reviled,  did  not  revile  in  return;  when  he  suf- 
fered he  did  not  threaten,  but  committed  his  cause  to  him 
who  judges  righteously — who  himself  bore  away  our  sins  in 
his  own  body,  on  the  tree;  that  we,  being  freed  fi-om  sins, 
should  live  to  righteousness;  by  whose  stripes  you  are 
healed.  For  you  were  as  sheep  going  astray,  but  are  now 
returned  to  the  Shepherd,  and  Overseer  of  your  souls. 

III. — In  like  manner,  let  the  wives  be  in  subjection  to 
their  own  husbands;  that,  indeed,  if  any  obey  not  the  word, 
they,  without  the  word,  may  be  won  by  the  behavioi*  of  their 
wives,  (when  they  behold  your  chaste  behavior,  joined  with 
reverence:)  whose  adorning,  let  it  not  be  that  which  is  ex- 
ternal— the  plaiting  of  hair,  trinkets  of  gold,  or  finery  of 
dress;  but — the  hidden  man  of  the  heart,  with  the  incorrupt- 
ible ornament  of  a  meek  and  quiet  spirit,  which,  in  the  sight 
of  God,  is  of  great  value.  For  thus,  anciently,  the  holy  wo- 
men, also,  who  trusted  in  God,  adorned  themselves,  being  in 
subjection  to  their  own  husbands;  even  as  Sarah  obeyed 
.Vbraham,  (•ailing  him  Lord;  whose  daughters  you  ai'c  be- 
come, doing  well,  and  not  fearing  any  terror.  Jn  like  man- 
ner, husbands,  dwell  with  your  wives  according  to  knowl- 


Ch.  rV.  I.  PETER.  411 

eilge,  giving  honor  to  the  wife,  as  the  weaker  vessel,  and  as 
joint  heirs  of  the  favor  of  lile,  that  yom-  ])rayers  be  not 
hindered.  Finally,  be  all  of  one  mind,  sympathizing, 
lovers  of  the  brethi-en,  tender-hearted,  courteous — not  i"e- 
tm'nmg  evil  for  evil,  or  railing  for  i-ailing;  but,  on  the  con- 
trary, bless:  knowing  that  to  this  you  were  called,  that  you 
might  inherit  the  blessing.  "  For  he  who  is  desirous  to 
enjoy  life,  and  to  see  good  days,  let  him  restrain  his 
tongue  fi'om  evil,  and  his  lips  from  speaking  deceit.  Let 
him  turn  away  from  evil,  and  do  good;  let  him  seek  peace, 
and  pursue  it.  For  the  eyes  of  the  Lord  are  upon  the  right- 
eous, and  his  ears  are  oi)en  to  their  supidication;  but  the 
face  of  the  Lord  is  against  the  workers  of  iniquity."  Be- 
sides, who  is  he  that  will  do  evil  to  you,  if  you  be  imitators 
of  the  Good  One?  IsTevertheless,  although  you  even  suffer 
for  righteousness'  sake,  you  are  happy.  Therefore,  do  not 
fear  their  fear,  neither  be  troubled:  but  sanctify  the  Loi-d 
God  in  your  hearts;  and  be  always  prepared  for  giving  an 
answer,  with  meekness  and  reverence,  to  every  one  who  asks 
of  you  a  reason  tor  the  hope  which  is  in  you.  Hold  fast  a 
good  conscience,  that,  whereas  they  speak  against  you  as 
evil  doers,  they  may  be  put  to  shame  who  ari-aign  your  good 
behavior  in  Christ.  Foi-  it  is  better  to  suffer  as  well  doers, 
if  the  will  of  God  appoints  it,  than  as  evil  doers.  For  even 
Christ  once  suffered  lor  sins,  the  just  for  the  unjust,  that  he 
might  bring  us  to  God;  being  put  to  death,  indeed,  in  the 
flesh,  but  made  alive  by  the  Spirit.  By  which,  also,  he  made 
proclamation  to  the  s[)irits  in  prison,  who  formerly  were  dis- 
obedient, when  the  patience  of  God  once  waited,  in  the  days 
of  Noah,  while  an  ark  was  preparing,  in  which  few,  that  is, 
eight  souls,  wei-e  effectually  saved  through  water — the  anti- 
type, innnersion,  does,  also,  now  save  us,  (not  putting  away 
of  the  tilth  of  the  flesh;  but  the  seeking  of  a  good  conscience 
toward  God,)  by  the  resurrection  of  Jesus  Christ;  who,  hav- 
ing gone  into  heaven,  is  at  the  right  hand  of  God;  angels, 
and  authorities,  and  powers,  being  subjected  to  him. 

lY. — Christ,  then,  having  suffei'ed  lor  us  in  the  flesh,  do 
you  also  arm  yoiii-sclves  with  the  same  mind:  for  he  who  has 
sufiered  in  the  flesh,  lias  ceased  fi-om  sin;  so  that  he  no 
longer  lives  his  remaining  time  in  the  flesh,  to  the  lusts  of 
men,  but  to  tlu;  will  or(»od.  Fui- the  time  which  has  passed 
of  life,  is  sufficient  to  have  wrought  the  will  of  the  Gentiles, 
having  walked  in  last'ivionsness,  lusts,  excesses  in  wine, 
revelings,  carousals,  and  ai)ominable  idolatries.  On  which 
account  they  wonder  thai  you  do  not  run  with  them,  into  the 
same  sink  ol"  debauehei-y,  reviling  yon — who  shall  give  ac- 


412  J.  PETER,  Ch.  V. 

count  to  hiiu  who  is  prepared  to  judge  the  living  and  the 
dead.  Foi',  to  this  end  the  gospel  was  preached  to  the  dead, 
that  they  might,  indeed,  be  judged  according  to  men  in  the 
flesh,  but  live  according  to  God  in  the  spirit. 

7. — jN"ow  the  end  of  all  things  has  approached;  be,  there- 
fore, sober,  and  watch  to  prayer.  And  above  all  things, 
have  fervent  love  to  one  another;  for  love  will  cover  a  mul- 
titude of  sins.  Be  hospitable  to  one  another,  without  mur- 
murings.  Let  every  one,  according  as  he  has  received  a  gift, 
minister  it  to  the  others,  as  good  stewards  of  the  manifold 
favor  of  God.  If  any  one  speak,  let  him  speak  as  the  ora- 
cles of  God:  if  any  one  minister,  let  Mm  do  it  as  from  the 
strength  which  God  supplies;  that  in  all  things  God  may  be 
glorified  through  Jesus  Chi'ist,  to  whom  be  the  glory  and 
the  power  for  ever  and  ever.  Amen.  Beloved,  wonder  not 
at  the  fiery  trial  among  you,  which  is  come  upon  you  for  a 
trial,  as  if  some  strange  thing  happened  to  you;  but,  seeing 
you  partake  of  the  sufferings  of  Christ,  rejoice:  that,  also, 
at  the  revelation  of  his  glory  you  may  rejoice,  with  exceed- 
ing great  joy.  If  you  be  reproached  for  the  name  of  Christ, 
you  tu"e  happy;  because  the  S[)irit  of  glory  and  of  God  rests 
upon  you.  By  them,  indeed,  he  is  evil  spoken  of,  but  by 
you  he  is  glorified.  Wherefore,  let  none  of  you  suifer  as  a 
murderer,  or  a  thief,  or  a  maleiactor,  or  as  a  meddling  per- 
son. However,  if  any  one  suffer  as  a  Christian,  let  him  not 
be  ashamed,  but  let  him  even  glorily  God  on  that  account. 
Indeed,  the  time  is  come  that  punishment  must  begin  at  the 
house  of  God;  and  if  it  begin  first  at  us,  what  the  end  of 
them  who  do  not  obey  the  gospel  of  God?  And,  if  the 
righteous  with  difficulty  escape,  where  will  the  ungodly  and 
the  sinner  appear!  Wherefore,  then,  let  those  who  suffer  by 
the  will  of  God,  commit  their  own  lives  to  him  in  well  do- 
ing, as  to  a  faithlul  Creator. 

V. — The  seniors  who  are  among  you,  I  exhort,  who  am 
also  a  senior,  and  a  witness  of  the  sufterings  of  Christ,  and 
also  a  partaker  of  the  glory  which  is  to  be  revealed.  Feed 
the  flock  of  God,  which  is  with  you;  exercising  the  over- 
seer's office,  not  by  constraint,  but  Avillingly;  neither  ibr  the 
sake  of  sordid  gain,  but  li-om  good  disposition;  neither  as 
lording  it  over  the  heritage  of  God,  but,  being  patterns  to 
the  flock;  and  when  the  Chief  Shepherd  shall  api)ear,  you 
shall  receive  the  crown  of  glory  which  fades  not  away. 

5. — For  the  like  rea'^on,  you  younger  persons  subject 
yourselves  to  th"  seniors.  Yes,  all  be  subject  to  one  an- 
other, and  be  clothed  with  humility,  for  God  resists  the 
l)roud    'i:ti.'-'V(j   favor  to  the  huini)le.     Be  humbled,  there- 


CJh.  Y.  I.  PETER.  413 

lore,  under  the  mighty  hand  of"  God,  that  he  may  exalt  you 
in  due  time.  Cast  all  your  anxious  care  on  him,  because  he 
cares  lor  you.  Be  sober,  be  vioilant:  your  advei'sary,  the 
devil,  is  walking-  about  as  a  roaring  lion,  seeking  whom  he 
may  devour:  whom  resist,  steadiast  in  the  faith,  knowing 
that  the  very  same  suflferings  are  accomplished  in  your  breth- 
ren, who  are  in  the  world.  xVnd  may  the  God  of  all  I'avor, 
who  has  called  us  to  his  eternal  glory,  by  Christ  Jesus,  aitei- 
you  have  suffered  a  little,  himself  make  you  complete;  sup- 
poi-t,  strengthen,  establish  you:  to  him  be  the  glory  and  do- 
minion for  ever  and  ever.  Amen.  By  Sylvanus,  a  faithful 
brother,  (as  I  conclude,)  I  have  written  to  you  in  few  words, 
exhorting  you,  and  strongly  testifying  that  this  is  the  true 
favor  of  God,  in  which  you  stand.  They  at  Babylon, 
elected  jointly  with  you,  and  Mark,  my  son,  salute  you.  Sa- 
lute one  another  with  a  kiss  of  love.  Peace  to  you  all,  who 
are  in  Christ  Jesus. 


414  II.  PETER.  C.H.  1. 


THB 
SECOND    EPISTLE 

OF    THE 

APOSTLE  PETER. 

[WRITTEN  FROM  ROME,  A.D.  85.] 


I.—SYMEON"  PETEE,  a  servant  and  Apostle  of  Jesns 
Chi'ist,  to  them  who  have  obtained  like  precious  faith  witli 
ns,  through  the  righteousness  of  our  God  and  Saviour  Jesu:^ 
Christ:  Favor  and  peace  be  multiplied  to  you,  through  the 
knowledge  of  God,  and  of  Jesus  our  Lord. 

3. — As  his  divine  power  has  gifted  to  us  all  things 
which  are  necessaiy  to  life  and  godliness,  through  the  knowl- 
edge of  him  who  has  called  us  to  gloi-y  and  virtue.  On  ac- 
count of  which,  the  greatest  and  most  precious  promises  are 
freely  given  to  us,  that  by  these  we  might  be  made  partakers 
of  the  divine  nature,  having  escaped  from  the  corruption 
that  is  in  the  world,  through  lust.  And  for  this  very  rea- 
son, indeed,  giving  all  diligence,  add  to  your  faith,  courage; 
and  to  courage,  knowledge;  and  to  knowledge,  temperance; 
and  to  temperance,  ])atience;  and  to  patience,  godliness;  and 
to  godliness,  brotherly  kindness;  and  to  brotherly  kindness, 
love:  for  these  things  being  in  you,  and  abounding,  make 
you  to  be  neither  slothlul,  nor  unfruitful,  in  the  knowledge 
of  our  Lord  Jesus  Christ.  But  he  who  has  not  these  things, 
is  blind,  shutting  his  eyes,  having  become  forgetful  of  the 
purification  of  his  old  sins.  Wherelbrc,  the  rather,  breth- 
ren, earnestly  endeavor  to  make  your  calling  and  election 
sure;  for  doing  these  things,  you  shall  nevei'  fall:  and  thus 
there  shall  be  richly  ministered  to  you,  an  entrance  into  the 
everlasting  kingdom  of  our  Lord  and  Saviour  Jesus  Christ. 
Wherefore,  I  will  not  neglect  to  put  you  always  in  remem- 
brance of  these  things,  although  you  know,  and  are  estab- 
lished in  the  present  truth.  Yes,  I  think  it  tit,  as  long  as  I 
am  in  this  tabernacle,  to  stir  you  up,  by  putting  you  in  i-e- 
raembrance;  knowing,  that  the  putting  oft"  of  this,  my  tab- 
ernacle, is  soon  to  happen,  even  as  om-  Lord  Jesus  Christ 
has  showed  me.     Therefoi-e,  I  will  carefully  endeavor  that 


Ch.  n.  n.  PETER.  415 

yoii  may  be  able,  aftoi-  my  decease,  to  have  these  things  al- 
ways in  remembrance.  For  we  have  not  followed  cunning- 
ly devised  fables,  when  we  made  known  to  you  the  power 
and  coming-  of  our  Lord  Jesus  Christ,  but  were  eye-wit- 
nesses of  his  grandeur;  for  when  he  received  from  God  the 
Father  honor  and  glory,  a  voice  to  this  effect  came  to  him 
fi'om  the  magiiific-ent  glory,  "  This  is  my  Son,  the  beloved, 
in  whom  I  delight."  And  this  voice  we  heard  come  from 
heaven,  being-  with  him  on  the  holy  mountain:  so  we  have 
the  prophetic  word  moi'e  firm;  to  which  you  do  well  to  take 
heed,  as  to  a  lamj)  shining  in  a  dark  jjlace,  till  the  day  dawn, 
and  the  morning  star  arise  in  yoiu-  hearts.  Knowing  this 
first,  that  no  prophecy  of  sci'ipture  is  of  private  impulse: 
I'or  never,  at  any  time,  was  prophecy  brought  by  the  will  of 
man;  but  the  holy  men  of  God  spoke,  being-  moved  by  the 
Holy  Spirit. 

ri. — But  there  were  also  false  prophets  among  the  peo- 
ple, even  as  thci-e  will  be  false  teachers  among  you;  who  will 
privately  introduce  destructive  sects,  denying  even  the  Lord 
who  bought  them,  bringing  on  themselves  swift  destruction. 
And  many  will  lollow  their  lewd  practices,  on  account  of 
whom,  the  way  of  ti'uth  will  be  evil  spoken  of.  And  thi-ough 
covetousness,  they  will  make  merchandise  of  you,  by  ficti- 
tious tales:  to  whom  the  punishment  threatened  of  old  lin- 
g-ei's  not,  and  their  destruction  slumbers  not.  For  God,  in- 
deed, did  not  spare  the  angels  who  sinned,  but  with  chains 
of  darkness  conlining  them  in  Tartarus,  delivered  them  over 
to  be  kept  lor  judgment;  and  did  not  spare  the  old  world, 
but  saved  Noah,  the  eighth,  a  proclaimer  of  i-ighteousness, 
when  he  bi-ouglit  the  flood  upon  the  world  of  the  ungodly; 
and  having  reduced  to  ashes  the  cities  of  Sodom  and  Gomor- 
i-ah,  punisliL-d  them  with  an  overthi'ow,  making  them  an  ex- 
ample to  those  who  should  alterward  live  ungodly:  and  res- 
cued righteous  Lot,  exceedingly  grieved  by  the  lewd  behav- 
ior of  the  lawless:  (for; — that  righteous  man.  dweliing 
among  them,  by  the  sight  and  rt'port  of  their  nnlawlul  deeds, 
tormented  his  righteous  soul  from  day  to  day;)  the  Lord 
knows  how  to  rescue  the  godly  out  ol"  temptation,  and  to 
reserve  the  unrighteous  to  a  day  of  judgnumt  to  be  pun- 
ished; but  especially  those  who  go  after  the  flesh  in  the  lust 
of  uncleanness,  and  who  desi)ise  g-overnment:  being  auda- 
cious, sell-willed,  who  fear  not  to  revile  dignities;  whereas, 
angels,  who  are  greater  in  strength  and  power,  do  not  bring 
a  reviling  accusation  against  them  before  the  Lord,  liui 
these,  as  natural,  irrational  animals,  made  for  capture  and 
destruction,  speaking  evil  of  matters  which  they  do  not  nn- 


416  IT.  PETEE.  Ch.  111. 

tlerstand,  shall  be  utterly  destroyed  by  theii*  own  corrup- 
tions; receiving"  the  due  reward  of  unrighteousness.  These 
delight  to  spend  the  day  in  luxurious  festivity:  they  are 
spots  and  blemishes,  reveling  in  their  deceits  when  they 
feast  with  you;  having  eyes  full  of  the  adulteress,  inces- 
santly sinning,  alhu'ing  unstable  souls;  having  a  heart  exer- 
cised with  insatiable  desires;  an  accursed  progeny:  having 
forsaken  the  right  path,  they  have  wandered,  following  in 
the  way  of  Balaam,  the  son  of  Bosor,  who  loved  the  wages 
of  iniquity,  and  was  convicted  of  his  transgression;  the 
dumb  brute,  speaking  with  man's  voice,  reprimanded  the 
madness  of  the  prophet.  These  are  wells  without  water, 
clouds  driven  by  a  tempest;  for  whom  the  blackness  of  dark- 
ness is  reserved  forever:  for,  speaking  great  swelling  words 
of  falsehood,  they  allure  by  the  lusts  of  the  flesh,  even  by 
lasciviousness,  those  who  have  actually  fled  away  from  them 
who  are  living  in  error.  They  promise  them  liberty,  whilst 
they  themselves  are  slaves  of  corruption:  for  every  one  is 
enslaved  by  that  which  overcomes  him.  Kow,  if,  having 
fled  away  from  the  pollutions  of  the  world,  through  the 
knowledge  of  the  Lord  and  Saviour  Jesiis  Christ,  and  being 
again  entangled,  they  are  overcome  by  them;  their  last  con- 
dition is  worse  than  the  first.  Therefore,  it  had  been  better 
for  them  not  to  have  known  the  way  of  righteousness,  than 
having  known  it,  to  turn  away  from  the  holy  commandment 
delivered  to  them.  But  the  saying  of  the  true  proverb  has 
happened  to  them:  "The  dog  is  returned  to  his  own  vomit; 
and  the  washed  hog,  to  its  wallowing  in  the  mire." 

III. — Beloved,  this  second  epistle  I  now  write  to  you,  in 
which  ejyistles  I  stir  up  your  sincere  mind  to  remembrance : 
to  be  mindful  of  the  words  before  spoken  by  the  holy  proph- 
ets, and  of  the  commandment  of  us,  the  Apostles  of  the 
Lord  and  Saviour.  Knowing  this  first,  that  scoflers  will 
come  in  the  last  days,  walking  after  their  own  lusts,  and  say- 
ing. Where  is  the  promise  of  his  coming?  for  froui  the  time 
the  fathers  fell  asleep,  all  things  continue  as  at  the  begin- 
ning of  the  creation.  But  this  willfully  escapes  them,  that, 
by  the  word  of  God  the  heavens  were  of  old,  and  the  earth 
subsisting  from  the  water,  and  by  water:  by  which  the  world 
that  then  was,  being  deluged  with  water,  perished.  But  the 
present  heavens  and  the  earth,  by  the  same  word  are  treas- 
ured up,  being  kept  lor  fire  to  a  day  of  judgment,  and  de- 
struction of  ungodly  men.  Biit  this  one  thing,  let  it  not  es- 
cape you,  beloved,  that  one  day  is  with  the  Lord  as  a  thou- 
sand years,  and  a  thousand  years  as  one  day.  The  Lord 
does  not  delay  his  promise  in  the  manner  some  account  de- 


Cs.  in.  II.  PETER.  417 

laying-;  but  he  exercises  luiig-suft'erinL;-  toward  us,  not  de- 
siring' tliat  any  should  pei'ish,  but  that  all  should  come  to 
refbnuation.  Ilowevei',  as  a  thief,  the  day  ol"  the  Lord  n'ill 
come;  in  which  the  heavens  shall  pass  away  with  a  great 
noise,  and  the  elements  burning-  shall  be  dissolved;  ami  the 
earth,  and  the  works  that  are  upon  it,  shall  be  utterly 
bui-iicd.  Seeing-,  then,  all  these  things  shall  be  dissoiv- 
i;d; — what  sort  of  pei'sons  ought  you  to  be,  in  holy  behavior 
and  godliness,  exj)ecting,  and  earnestly  desiring,  the  coniing 
of  the  (hiy  of  Grod;  in  which  the  heavens  being  set  on  fire, 
shall  be  dissolved,  and  the  elements  burning,  shall  be  melted? 
But  we,  according-  to  his  promise,  expect  new  heavens,  and 
a  new  eai-th,  in  which  dwells  righteousness.  Wherefore,  be- 
loved, expecting  these  things,  diligently  endeavor  to  be 
Ibunil  of  him  spotless,  and  irreproachable,  in  peace.  And 
reckon  the  long-suffering  of  our  Lord,  to  be  for  salvation; 
as  also  our  beloved  brother  Paul,  according  to  the  wisdom 
given  to  him,  has  written  to  you.  As,  indeed,  in  all  his 
epistles,  speaking  in  them  concerning  these  things:  iw  which 
there  are  some  things  hard  to  be  understood,  which  the  un- 
taught and  unstable  wrest,  as  they  do  also  the  other  scrip- 
tures, to  their  own  destruction.  Therefore,  beloved,  Ibi'c- 
knowing  these  things,  be  on  your  guard;  lest  being  also 
carried  away  by  the  deceit  of  the  lawless,  you  I'all  ti-om  your 
own  steadfastness.  But  grow  in  I'avor,  and  in  the  knowl- 
edge of  our  Lt)rd  and  Saviour  Jesus  Christ.  To  him  '■>» 
gl"ry.  both  now  and  to  the  (hiv  ot  eternity.  Amen. 
27 


418  I.  JOHN.  Ch.  I -II, 


THE 
FIRST    EPISTLE 

OP    THE 

APOSTLE  JOHN. 

[WRITTEN  FROM  EPHESUS,  A.D.  68.; 


I, — THAT  which  was  from  the  beginning',  which  we 
!uive  heard,  which  we  have  seen  with  onr  eyes,  which  we 
have  contemplated,  and  onr  hands  have  handled,  concerr,  a\g 
Uie  living  Word — (tor  the  life  was  manil'ested,  and  we  have 
seen  it,  and  bear  witness,  and  declai'e  to  you  that  life  which 
is  eternal,  which  was  with  the  Father,  and  was  manifested 
to  us;)  that  which  we  have  seen  and  heard,  we  declare  to 
you;  that  you  also  may  have  fellow.ship  with  us:  and  onr 
fellowship  truly  is  with  the  Father,  and  with  his  Son,  Jesus 
Christ.  And  these  things  we  write  to  you,  that  your  joy 
may  be  complete. 

5. — Moreover,  this  is  the  message  which  we  have  heard 
from  him,  and  declare  to  yon,  that  God  is  light,  and  in  him 
is  no  darkness  at  all.  If  we  say  that  we  have  fellowship 
with  him,  and  walk  in  darkness,  we  lie,  and  obey  not  the 
ti'uth.  -But  if  we  walk  in  the  light,  as  he  is  in  the  light; 
we  have  fellowship  with  one  another,  and  the  blood  of 
-le.sus  Christ  his  Son  cleanses  us  from  all  sin.  If  we  say 
we  have  no  sin,  we  deceive  ourselves,  and  the  ti'uth  is  not 
ill  us.  If  we  confess  our  sins,  he  is  faithful  and  just  to  for- 
give our  sins,  and  to  cleanse  us  from  all  unrighteousness. 
Ii'  we  say  that  we  have  not  sinned,  we  make  him  a  liar,  and 
'w-  word  is  not  in  us. 

[[. — My  little  children,  these  things  I  write  to  you,  that 

1    nay  not  sin.     Yet  if  any  one  has  sinned,  we  have  an 

.  wc.ile  with  the  Father,  Jesus  Christ  the  Just  One.     And 

I  ■  IS  I  jn-dpi'iation  lor  our  sins;  and  not  lor  ours  only,  but 

1   ;li,'  whole  world.      And  by  ihis,  we  know  that   we 

iKne  known   him,  if  we  keep  his  cominaiulments.     He  who 

says,  I  have  known  him;  and  does  not  keep  his  eommand- 

ments,  is  a  liar,  and  the  truth  is  not  in  this  man.  lint,  whoever 


Ch.  n.  r.  JOHN.  419 

keeps  his  word,  truly  in  this  iii;ui  the  love  of  God  is  per- 
lected.  By  this  we  know  th;it  we  nre  in  him.  He  who  says 
he  abides  in  him,  ought,  himself,  also,  so  to  walk  even  as  he 
walked. 

7. — Brethren,  I  do  not  write  a  new  commandment  to  you; 
but  an  old  commandment,  which  you  had  from  the  ben'i li- 
ning. The  old  commandment  is  the  word,  which  you  1ki\  i 
heard  li'oni  the  beginning.  On  the  other  hand,  I  write  to 
you  a  new  commandment,  which  is  true  concerning  him  and 
concei'ning  you.  For  the  darkness  is  passing  away,  and  the 
light,  which  is  true,  now  shines.  He  who  says  he  is  in  the 
li^ht  and  yet  hates  his  brother,  is  in  the  darkness  till  now. 
He  who  loves  his  brother,  abides  in  the  light,  and  there  is  no 
stumbling  block  to  him.  But  he  who  hates  his  brother,  is  in 
the  darkness,  and  walks  in  that  dai'kness,  and  does  not  know 
whither  he  goes;  because  the  darkness  has  blinded  his  eyes. 
Little  children,  I  write  to  you,  because  your  sins  are  for- 
given you,  on  account  of  his  name.  Fathers,  I  write  to  you. 
because  you  have  known  him  irom  the  beginning.  Young 
men,  I  write  to  you,  because  you  have  overcome  the  wicked 
one.  Young  children,  I  write  to  you,  because  you  have 
known  the  Father.  Fathers,  I  have  written  to  you,  because 
you  have  known  him  from  the  beginning.  Young  men,  I 
have  written  to  you,  because  you  are  strong,  and  the  word 
of  Cxod  abides  in  you,  and  you  have  overcome  the  wicked 
one.  Love  not  the  world,  neither  the  things  which  are  in 
the  world.  If  any  one  love  the  world,  the  love  of  the  Fa- 
ther is  not  in  him.  For  all  that  is  in  the  world — the  lust  of 
the  flesh,  and  the  lust  of  the  eyes,  and  the  })ridc  of  life — is 
not  of  the  Father,  but  is  of  the  world.  Now  the  world  jjasses 
away,  and  the  lust  of  it;  but  he  who  does  the  will  of  (jiod. 
abides  forever.  Young  children,  it  is  tue  last  period.  And 
as  you  have  heard  that  the  antichrist  comes,  so,  now,  then' 
are  many  antichrists;  whence  you  know  that  it  is  the  last 
period.  They  went  away  from  us,  but  they  were  not  of  us. 
For,  if  they  had  been  of  us,  they  would  have  abode  with  us; 
but  they  went  away,  that  tht^y  might  be- made  manilest  that 
they  were  not  all  of  us.  But  you  have  an  unction  from  the 
Holy  One,  and  know  all  things.  I  have  not  written  to  you 
because  you  know  not  the  truth,  but  because  you  know  it, 
and  that  no  lie  is  of  the  ti'iith.  Who  is  a  liar,  if  not  he  who 
tlenie.s  that  Jesus  is  the  Christ':'  He  is  the  antichrist  who 
denies  the  Father  and  the  Son.  Whoever  denies  the  Son, 
does  not  acknowledge  the  Father.  l"'herefoi-e,  let  what  you 
have  heard  lioin  the  beginning,  abide  in  yon.  If  what  you 
have  heard    Irom  the    beginning,  abide    in  you;    you  also 


420  T.  JOH^.  CiT.  III. 

shall  abide  in  the  Son,  and  in  the  Father:  and  this  is  the 
proiiiise  whirli  lie  has  promised  to  us,  even  eternal  lil'e. 
These  things  I  have  written  to  you,  concerning-  them  who 
ilcceive  you;  but  the  unction  which  you  have  received  from 
him,  abides  in  you;  and  you  have  no  need  that  any  one 
.should  teach  you,  unless  the  same  unction  teaches  you  con- 
cerning all  things,  and  is  truth,  and  is  no  lie:  and  as  it  has 
taught  you,  you  will  abide  in  him.  xVnd  now,  little  chil- 
dren, abide  in  him,  that  when  he  shall  appear,  we  may  have 
confidence,  and  may  not  be  put  to  shame  by  him,  at  his 
coming.  If  you  know  that  he  is  righteous,  you  know  that 
every  one  who  works  righteousness,  has  been  begotten  by 
him. 

III. — Behold  how  great  love  the  Father  has  bestowed  on 
us,  that  we  should  be  called  children  of  God!  For  this  rea- 
son, the  world  does  not  know  us,  because  it  did  not  know 
him.  Beloved,  now  we  are  the  children  ol  God;  but  it  does 
not  yet  ap])ear  what  we  shall  be.  However,  we  know  that 
when  he  shall  appear,  we  shall  be  like  him— that  we  shall  see 
him  as  he  is.  And  every  one  who  has  this  hope  in  him  puri- 
fies himself,  even  as  He  is  pure.  Evciy  one  who  works  sin, 
works  also  the  transgression  of  law;  lor  sin  is  the  transgres- 
sion of  law.  Moreover,  you  know  that  he  was  manifested 
that  he  might  take  away  our  sins — and  in  him  is  no  sin. 
Whoever  abides  in  him,  does  not  sin.  Whoever  sins  has  not 
seen  him,  neither  has  known  him.  Little  children,  let  no 
one  deceive  you:  he  who  works  righteousness,  is  righteous. 
even  as  He  is  righteons.  He  who  works  sin,  is  of  the  devil; 
ibr  the  devil  sins  from  the  beginning.  For  this  purpose,  the 
Son  of  God  was  manifested,  that  he  might  destroy  the  works 
of  the  devil.  Whoever  has  been  begotten  by  God,  does  not 
work  sin;  because  his  seed  abides  in  him;  and  he  can  not 
sin,  because  he  has  been  begotten  by  God.  By  this,  the 
children  of  God  ai-e  disco  veiled,  and  the  children  of  the 
devil:  whoever  works  not  righteousness,  is  not  of  God,  nei- 
ther he  who  loves  not  his  brother.  For  this  is  the  message 
which  you  have  heard  li'om  the  beginning,  that  we  should 
love  one  another.  Not  being  of  the  wicked  one,  as  Cain 
was,  who  slew  his  brother.  And  on  account  of  what,  did 
he  slay  him?  Because  his  own  works  were  wicked,  and  his 
l)rother's  righteous.  Do  not  wonder,  my  brethren,  that  the 
world  h;ites  you.  We  know  that  we  have  passed  away  from 
death  to  life,  because  we  love  the  brethren.  He  who  loves 
not  his  brother,  abides  in  death.  Every  one  who  hates  his 
brother,  is  a  manslayer;  and  you  know  that  no  manslayer 
has  eternal  life  abiding  in  him.     By  this  we  have  known  the 


(Jii    W.  I.  JOHN.  42J 

love  of  Christ,  because  he  laid  clown  his  life  for  ns;  there- 
fore we  ought  to  lay  down  our  lives  for  the  brethren.  Who- 
ever, thei-etbre,  has  the  good,  of  this  world,  and  s^ies  his 
brotlier  in  need,  and  yet  shuts  \m  his  compassion  fi'om 
him,  how  abides  the  love  of  God  in  MH?  My  little  chil- 
dren, let  us  not  love  in  woi'd,  nor  in  tongue;  but  in  deed,  and 
in  truth.  For  by  this  we  know  that  we  are  of  the  truth,  and 
shall  asisure  our  hearts  before  him.  But  if  oui-  heart  con- 
demn us,  certainly  God  is  greater  than  our  heart,  and  knows 
all  things.  Beloved,  if  our  heart  do  not  condemn  us,  we 
have  confidence  with  God.  And  whatever  we  ask,  we  re- 
ceive from  him;  l)ecause  we  keep  his  commandments,  and 
do  the  things  which  are  pleasing  in  his  sight.  For  this  is 
his  commandment,  that  we  should  believe  on  the  name  of  his 
Son,  Jesus  Clirist,  and  should  love  one  another  as  he  gave 
us  commandment.  jSTow  he  who  keeps  His  command- 
ments, abides  in  Him,  and  He  in  him :  and  by  this  we  know 
that  he  abides  in  us,  even  by  the  Spirit,  which  he  has  given 
us. 

IV. — Beloved,  do  not  believe  every  spirit,  but  try  the 
spirits,  whether  they  be  from  God;  because  many  false 
[)rophets  are  gone  forth  into  the  workl.  By  this  you  know 
the  Spirit  of  God:  Every  spirit  that  confesses  Jesus  Christ 
has  come  in  the  flesh,  is  from  God.  And  every  spirit  that 
does  not  confess  Jesus,  is  not  fi-om  God:  and  this  is  that 
spirit  of  antichrist,  which  you  have  heard  that  it  comes,  and 
now  is  in  the  world  already.  You  are  of  God,  little  children, 
and  have  overcome  them;  because  he  is  greater,  who  is  with 
you,  than  he  who  is  with  the  woi-ld.  They  are  of  the  workl; 
therefbi'e  they  speak  Irom  the  world,  and  the  world  hearkens 
to  them.  We  are  of  God:  he  who  knows  God,  hearkens  to 
us;  he  who  is  not  of  God,  hearkens  not  to  us.  By  this 
we  know  the  spirit  of  truth,  and  the  spirit  of  erroi'.  Be- 
loved, let  us  love  one  another;  for  love  is  from  God:  and 
every  one  who  loves,  has  been  begotten  by  God,  and  knows 
God.  He  who  does  not  love,  does  not  know  God;  for  God 
is  love.  By  this  the  love  of  God  was  manifested  to  us,  that 
God  sent  forth  his  Son,  the  only  begotten,  into  the  world, 
that  we  might  live  through  him.  In  this  is  love,  not  that  we 
oved  God,  but  that  he  loved  us,  and  sent  Ibitli  his  Son  to 
be  a  propitiation  for  our  sins.  Beloved,  if  God  so  loved  us, 
we,  also,  ought  to  love  one  another.  No  one  has  seen  God, 
at  any  time.  If  we  love  one  another,  God  abides  in  us,  and 
his  love  is  made  pei'fcct  in  us.  By  this,  we  know  that  v.c 
al)idc  in  him,  and  he  in  ns,  because  he  has  given  us  of  lli^•! 
Spirit.      Now   we  havr  seen,  aud  bear  testimony,  lliat    the 


422  I.  JOHN.  Ch.  V. 

Father  has  sent  forth  his  Son,  to  be  the  Saviour  of  the 
world.  Whoever  will  confess  that  Jesus  is  the  Sou  of  God. 
God  abides  in  him,  and  he  in  God.  And  we  have  known, 
and  believed  the  love  which  God  has  to  us.  God  is  love; 
wherefore,  he  who  abides  in  love,  abides  in  God,  and  God 
in  him.  By  this,  the  love  has  been  perfected  in  us,  that  we 
may  have  boldness  in  the  day  of  judgment;  because  as  he 
is,  so  are  wc  in  this  world.  There  is  no  fear  in  love;  but 
perfect  love  casts  out  fear,  because  fear  has  torment :  there- 
fore, he  who  fears  is  not  made  perfect  in  love.  We  love 
him,  because  he  first  loved  us.  If  any  one  say,  Indeed  1 
love  God,  and  yet  hate  his  brother,  he  is  a  liar:  jbr  he  who 
loves  not  his  brother,  whom  he  has  seen,  how  can  he  love 
God,  whom  he  has  not  seen?  Moreover,  this  commandment 
we  have  from  him,  that  he  who  loves  God.  loves  his  brother, 
also. 

V. — Every  one  who  believes  that  Jesus  is  the  Christ,  has 
been  begotten  by  God;  and  every  one  who  loves  the  beget- 
ter, loves  also  the  begotten  by  him.  By  this  we  know  that 
we  Ipve  the  children  of  God,  when  we  love  God  and  keep 
his  commandments.  For  this  is  the  love  of  God,  that  we 
keep  his  commandments:  and  his  commandments  are  not 
burdensome;  becanse,  every  one  that  is  begotten  by  God, 
overcomes  the  world.  And  this  is  the  victory  which  over- 
comes the  world,  even  our  faith.  Who  is  he  that  overcomes 
the  world,  but  he  who  believes  that  Jesus  is  the  Son  of  God? 
This  is  he  who  came  by  water  and  blood,  even  Jesus  the 
Christ;  not  by  the  water  only,  but  by  the  water  and  the 
blood.  And  it  is  the  Spirit  who  testified;  because  the  Spirit 
is  the  truth.  Indeed,  there  are  three  who  bear  testimony : 
the  Spirit,  and  the  water,  and  the  blood;  and  these  three 
agree  in  one.  If  we  receive  the  testimony  of  men,  tJie  test- 
imony of  God  is  greatei'.  Now,  this  is  the  testimony  of 
God,  which  he  has  testified  concerning  his  Son.  (He  who 
believes  on  the  Son  of  God,  has  the  testimony  in  himself.  He 
who  believes  not  God,  has  made  him  a  liar,  because  he  has  not 
believed  the  testimony,  which  God  has  testified  concerning 
his  Son.)  Now  this  is  the  testimony,  that  God  has  given 
to  us  eternal  life:  and  this  life  is  in  his  Son.  He  who  has 
the  Son,  has  this  life;  he  who  has  not  the  Son  of  God,  has 
not  this  life. 

13. — These  things  I  have  written  to  you,  that  you  may 
know  that  you  have  eternal  life — that  you  may  continue  to 
believe  on  the  name  of  the  Son  of  God.  And  this  is  the 
confidence  which  we  have  with  him,  that  if  we  ask  anything 
accoi'dingto  his  will,  he  ln'aikeus  to  us.      And   if  we  know 


Cii.  V.  I.  JOHN.  423 

that  he  hearkens  to  us,  concerning-  whatever  we  ask;  we 
know  that  we  shall  obtain  the  petitions  which  we  have  asked 
from  him.  If  any  one  see  his  brother  sinning  a  sin,  not  to 
death,  let  him  ask,  and  he  will  grant  to  him  life,  for  those 
who  sin  not  to  death.  There  is  a  sin  to  death.  I  do  not 
say  concerning  it,  that  yon  should  ask.  All  unrighteous- 
ness is  sin:  but  there  is  a  sin  not  to  death.  We  know  that 
whoever  has  been  begotten  by  God,  does  not  sin;  but  he 
who  is  begotten  by  God,  guards  himself,  and  the  wicked  one 
does  not  lay  hold  on  him. 

19. — We  know  that  we  are  of  God,  and  that  the  whole 
world  lies  under  the  wicked  one.  Moreover,  we  know  that 
the  Son  of  God  has  come,  and  has  given  us  understanding, 
that  we  might  know  him  that  is  true;  and  we  are  in  hiin  that 
is  true — in  his  Son  Jesus  Christ.  This  is  the  true  God,  and 
thj^  ete^rnal  liiiri.     Little  children,  keep  yourselves  from  idols. 


•VM  II.  JOHIS".  Oil.  J. 


THE 
SECOND   EPISTLE 

OP   THE 

APOSTLE  JOHN. 

[WRITTEN  FROM  EPHESUS,  A.D.  69.1 


.u — THE  elder,  to  Electa  Cyria,  and  her  children,  whom 
I  jove  sincerely;  and  not  I  only,  but  also  all  who  have 
known  the  truth;  for  the  truth's  sake,  which  is  in  us,  and 
shall  be  with  us  I'or  ever:  Favor,  mercy,  and  peace,  be  with 
you,  from  God  the  Father,  and  from  the  Lord  Jesus  Christ, 
the  Son  of  the  Father,  with  truth  and  love. 

4.-I-I  rejoiced  greatly,  when  I  found  some  of  your  chil- 
dren walking-  in  truth,  as  we  received  commandment  fi-om 
the  Father.  And  now  I  beseech  you,  Cyria,  not  as  writing 
to  you  a  new  commandment,  but  that  which  we  had  fi'om  the 
beginning,  that  we  love  one  another.  And  this  is  the  love 
that  we  walk  according  to  his  commandments.  This  is  thi 
commandment,  even  as  you  have  heai-d  li-om  the  beginning, 
that  you  may  walk  in  it;  tor  many  deceivers  are  entered  into 
the  world,  who  do  not  confess  Jesus  Christ  did  come  in  the 
flesh.  This  is  the  deceiver,  and  the  antichrist.  Look  to 
yourselves,  that  we  may  not  lose  the  things  which  we  have 
wrought,  but  may  receive  a  full  reward.  AVhoever  trans- 
gresses, and  does  not  abide  in  the  doctrine  of  Christ,  has 
not  God:  he  who  abides  in  the  doctrine  of  Christ,  has  both 
the  Father  and  the  Son.  If  any  one  come  to  you,  and  bring 
not  this  doctrine;  receive  him  not  into  your  house,  nor  wish 
him  success:  for  he  who  wishes  him  success,  partakes  in  his 
evil  deeds.  Having  many  things  to  write  to  you,  I  did  not 
incline  to  communicate  them  by  papei"  and  ink;  because  I 
hope  to  come  to  you,  and  speak  face  to  livce,  that  our  joy  may 
be  complete.  The  children  of  your  beloved  sister,  salute 
you 


rjir.  I.  III.  J0H:N^.  4i*6 


THE 
THIRD   EPISTLK 

OP   THE 

APOSTLE  JOHN. 

[WRlTTf:N   FROM   EPHESUS,   A.D.  69.] 


I. — THE  elder,  to  Gaius,  the  beloved,  whom  I  love  in  the 
truth.  Beloved,  I  pray,  that  with  respect  to  all  things,  you 
may  prosper  and  he  in  health,  even  as  your  soul  pros})erH. 
Foi-  I  i-ejoiced  gi-eatly,  when  the  brethren  came,  and  bore 
witness  to  yoiir  truth,  even  as  you  walk  in  ti"uth. 

•i. — I  have  no  greater  joy  than  that  which  I  have  when  J 
hear  my  children  are  walking  in  truth.  Beloved,  you  do 
I'aith fully  what  you  poribrm  lor  the  brethren,  and  for  the 
strangers.  These  have  borne  testimony  to  your  love,  in  the 
pi-e.sence  of  the  congregation;  whom,  if  you  help  Ibrward 
on  their  journey,  in  a  manner  worthy  of  God,  you  will  do 
well.  Because  for  /tin  name's  sake  they  went  Ibrth,  receiv- 
ing nothing  from  the  Gentiles.  We,  therefore,  ought  to  en- 
tertain such,  that  we  may  be  joint  laborers  in  the  truth.  I 
wi'ote  to  the  congregation:  but  Diotrephes,  who  aftects  a 
pre-eminence  among  them,  does  not  receive  us.  For  this 
cause,  when  I  come,  I  will  bring  his  deeds  to  renKMubrance, 
which  he  practices — prating  against  us  with  malicious 
words;  and,  not  content  with  this,  he  does  not  himself  re- 
ceive the  brethren,  and  Ibrbids  tiieni  who  would,  and  casts 
them  out  of  the  congregation.  Beloved,  do  not  imitate  what 
is  evil,  but  what  is  good.  He  who  does  good,  is  of  God; 
l)ut  he  who  does  evil,  has  not  seen  God.  Testimony  is 
boi'ne  to  Demetrius,  by  all,  and  by  the  truth  itself;  and  we 
also  bear  testimony;  and  you  know  that  our  testimony  is 
true.  T  have  many  things  to  write;  but  T  do  not  incline  to 
write  them  to  you  with  pen  and  ink:  lor  I  hope  inunediately 
to  see  you,  and  so  we  shall  si)eak  face  to  face.  Peace  be  ro 
you.  The  friends  here  salute  you.  Salute  the  friends  by 
name. 


426  JUDE.  Ch.  I. 


THE 
JdPISTLE 

OP    THE 


APOSTLE  JUDE. 

[WRITTEN  A.D.  IJG.]— i'lace  not  known. 


I. — JUDE,  a  servant  of  Jesus  Christ,  and  brother  of 
James,  to  thein  who  are  sanctified  by  God  the  Father,  and 
tothepi-eserved  by  Jesus  Christ,  to  the  called:  May  mercy, 
and  peace,  and  love,  be  multiplied  to  you. 

3. — Beloved,  making-  all  haste  to  write  to  you,  concern- 
ing- tlie  common  salvation,  I  thought  it  necessary  to  write  to 
you,  exhorting'  you  to  contend  earnestly  for  the  faith  for- 
merly delivered  to  the  saints.  For  certain  men  have  come 
in  privily,  who  long  ago  were  before  written  to  this  very 
condemnation;  ung-odly  men,  perverting  the  favor  of  our 
God  to  lascivionsness,  and  denying  the  only  sovereign  Lord, 
even  our  Lord  Jesus  Christ.  I  will  thei-elure  put  you  in  re- 
membrajice,  though  you  formerly  knew  this,  that  the  Lord, 
having  saved  the  people  out  of  the  land  of  Egypt,  afterward 
destroyed  them  who  did  not  believe.  Also,  the  angels  who 
kept  not  their  first  estate,  but  left  their  proper  habitation, 
he  has  reserved  in  everlasting  chains,  under  darkness,  to  the 
judgment  of  the  great  day.  Likewise  Sodom  and  Gomor- 
rah, and  the  cities  around  them,  which,  after  their  example, 
had  habitually  committed  uncleanness,  and  gone  after  other 
flesh,  are  set  forth  an  example,  suffering  the  punishment  of 
an  eternal  fire.  Truly,  in  like  manner,  also,  shall  these 
dreamers  be  punished — who,  indeed,  defile  the  flesh,  despise 
authority,  and  blaspheme  dignities.  Whereas,  Michael,  the 
Arch  Angel,  when  contending  with  the  devil,  (he  disputed 
about  the  body  of  Moses,)  did  not  attempt  to  bring  against 
him  a  reviling  accusation,  but  said,  "  The  Lord  rebuke  you:" 
but  these,  indeed,  revile  those  things  which  they  do  not 
know;  but  what  things  they  do  know,  naturally,  as  animals 
void  of  reason,  by  tlicse  they  destroy  themselves.  Alas  for 
them!   for  they  have  gone  in  the  way  of  Cain,  and  have  run 


On.  I.  JITDB.  427 

evidently  in  the  error  of  Balaam's  hire,  and  have  perished  in 
the  rebellion  ofKornli.  These  men  are  spots  in  love  feasts, 
when  they  feast  with  yon,  feeding  themselves  without  fear. 
They  are  clouds  without  water,  carried  about  of  winds: 
withered  autiminal  trees  without  fruit;  twice  dead;  rooted 
out;  raging  waves  of  the  sea,  foaming  out  their  own  shame; 
wandering  stars,  for  whom  the  blackness  of  darkness  i'or 
ever  is  i-escrved.  !N"ow,  Enoch,  the  seventh  from  Adam, 
prophesied,  indeed,  concerning  these  men;  saying,  "Behold, 
the  Lord  comes  with  his  myriads  of  holy  angels,  to  pass 
sentence  on  all,  and  to  convict  all  the  ungodly  among  them, 
of  all  their  deeds  of  ungodliness,  which  they  have  impiously 
committed;  and  of  all  the  hard  things  which  ungodly  sin- 
nei's  have  spoken  against  him."  These  ai'c  murmurers,  and 
complainers,  who  walk  according  to  their  own  lusts;  and 
their  mouths  speak  great  swelling  words.  They  admire  per- 
sons for  the  sake  of  gain.  But,  beloved,  remember  the 
words  which  wei'e  spoken  by  the  Apostles  of  our  Lord  Jesus 
Christ;  that  they  said  to  you,  that  in  the  last  time  there 
would  be  scoffers  walking  according  to  their  own  ungodly 
lusts.  These  be  they  who  separate  themselves,  sensual,  not 
having  the  S[)irit.  But  you,  beloved,  building  up  yourselves 
on  your  most  holy  faith,  ju-aylng  with  a  holy  spirit;  keep 
yourselves  in  the  love  of  God,  expecting  the  mercy  of  our 
Lord  Jesus  Chiist,  to  eternal  life.  And  making  a  difl'er- 
ence,  have  compassion,  indeed,  on  some:  but  others,  save  by 
fear,  snatching  them  out  of  the  fire,  hating  even  the  gar- 
ment spotted  by  the  flesh.  Now  to  him  who  is  able  to  guard 
you  from  stuinbliiig,  and  to  present  you  flxultless  before  the 
presence  of  his  glory,  with  exceeding  joy;  to  God,  alone  our 
Saviour,  be  glory  and  majesty,  dominion  and  power,  both 
aow,  and  throughout  all  ages.     Amen. 


4ag  EEVKLATION.  Ch.  I. 


REVELATION 


FROM 

JESUS  CHRIST  TO  THE  APOSTLE  JOHN". 

[WRITTEN   IN  PATMOS,   OR   EPHESUS,   A.D.  96.] 


I.— A  REVEL ATION"  of  Jesus  Christ,  which  God  gave 
to  him,  to  show  to  his  servants  the  things  which  must  shortly 
be;  and  sending  by  his  messenger,  he  signified  them  to  his 
servant  John,  wlio  testified  the  woixl  of  God,  and  the  testi- 
mony of  Jesus  Christ,  wluitever  he  saw.  Happy  is  he  that 
reads,  and  they  that  hear  the  words  of  this  prophecy,  and 
keep  the  things  tliat  are  written  in  it;  for  the  time  is  at 
hand. 

4. — John,  to  the  seven  congregations  which  are  in  Asia; 
favor  and  peace  be  with  you,  from  him  who  is,  anil  who  was, 
and  who  is  to  come;  and  from  the  seven  spii'its  whicli  are 
before  his  throne;  and  from  Jesus  Christ,  the  faithful  wit- 
ness, the  first  boiui  of  the  dead,  and  the  ruler  of  the  kings 
of  the  earth:  to  him  who  has  loved  us,  and  washed  us  li'om 
our  sins  in  his  own  blood,  and  has  made  us  kings  and  priests 
to  his  God  and  Father;  to  him  be  glory  and  dominion  lor 
ever  and  ever.     Amen. 

7. — Behold,  he  is  coming  in  the  clouds;  and  every  eye 
shall  see  him,  even  they  who  pierced  him:  and  all  the  tribes 
of  the  earth  shall  mourn  because  of  him.  Yes :  so  let  it  be. 
I  am  the  Alpha  and  the  Omega,  says  the  Lord,  who  is,  and 
who  was,  and  who  is  to  come,  the  Almighty. 

9. — I,  John,  who  am  also  your  brother  and  companion  in 
tribulation,  and  in  the  kingdom  and  patience  of  Jesus 
Christ,  was  in  the  island  called  Patmos,  for  the  sake  of  the 
word  of  God,  and  for  the  testimony  of  Jesus  Christ.  I  was 
in  the  Spirit  on  the  Lord's  day,  and  heard  a  great  voice  be- 
hind me,  as  of  a  trumpet,  saying.  What  you  see,  write  in  a 
book,  and  send  it  to  the  seven  congregations;  to  Ephesus, 
and  to  Smyrna,  and  to  Pergamos,  and  to  Thyatira,  and  to 
Sardis,  and  to  Philadelphia,  and  to  Laodicea.  And  I  turned 
to  see  the  voice  which  spoke  to  me,  and  being  turned,  1  saw 


Ch.  II.  REVELATIOX.  429 

t»eveu  golden  lamps;  and,  in  the  midst  of  the  seven  lamps, 
one  like  a  Son  of  Man,  clollied  in  a  long-  robo,  and  gii'ded 
about  the  breasts  with  a  golden  girdle.  His  head,  even  his 
hairs,  wei-e  Avliite  like  wool,  as  white  as  snow;  and  his  eyes 
were  as  a  flame  of  fii-e;  and  his  feet  like  fine  brass,  when 
glowing  in  a  lurnaee;  and  his  voice  as  the  voice  of  many 
waters:  and  he  had  in  his  right  hand  seven  stars,  and  out  of 
his  month  there  went  a  sharp  two-edged  sword:  and  his 
countenance  was  as  the  sun,  when  he  shines  in  his  strength. 
17. — And  when  I  saw  him,  I  fell  down  at  his  feet,  as  dead; 
and  he  laid  his  right  hand  upon  me,  and  said.  Fear  not;  I  am 
the  First  and  the  Last;  I  am  he  who  lives  and  was  dead; 
and  behold,  I  am  living  for  ever  and  ever;  and  I  have  the 
keys  of  the  unseen  world,  and  of  death.  Write  the  things 
which  you  see,  even  those  which  are,  and  the  things  which 
shall  be  hei'eafter.  As  to  the  hidden  meaning  of  the  seven 
stars,  which  you  see  in  my  right  hand,  and  of  the  seven 
lamps  of  gold:  the  seven  stars  are  messengers  of  the  seven 
congregations;  and  the  seven  lamps  which  you  see,  are  seven 


II. — By  the  messenger  of  the  congregation  in  Ephesus, 
write:  These  things,  says  he  who  holds  the  seven  stars  in 
his  right  hand,  who  walks  in  the  midst  of  the  seven  golden 
lamps:  I  know  your  works,  and  your  labor,  and  your  pa- 
tience; and  that  you  can  not  bear  those  who  are  evil:  and 
you  have  tried  those  who  say  they  are  Apostles,  and  are  not, 
and  have  found  them  liars;  and  you  have  patience;  and  have 
borne  lor  my  name's  sake,  and  have  not  fainted.  Neverthe- 
less, I  have  against  you  that  yoti  have  lost  yoin-  fii-st  love. 
Ueniember,  therefore,  from  what  you  are  fallen,  and  i-efoi-ni, 
and  do  the  first  works,  otherwise  I  will  come  to  you  quickly, 
and  take  away  your  lamp  out  of  its  place,  unless  you  reform. 
Yet  you  have  this,  that  you  hate  the  works  of  the  jSJicolai- 
tans,  which  I  also  hate.  Whoever  has  an  ear,  let  him  hear 
what  the  Spirit  says  to  the  congregations.  To  him  who 
conquers,  I  will  give  to  eat  of  the  tree  of  life,  which  is  in  the 
midst  of  the  paradise  of  God. 

8. — And  by  the  messenger  of  the  congregation  in 
Smyrna,  write:  These  things,  says  the  First  and  the  Last, 
who  was  dead,  and  is  alive:  I  know  your  vvoi-ks,  and  tribu- 
lation, and  poverty,  (but  you  are  rich,)  and  I  know  the  slan- 
der oi'  those  who  say  they  are  Jews,  and  are  not;  but  are 
the  asscnii)ly  of  Satan.  Fear  none  of  the  things  which  you 
shall  sutler;  behold,  the  devil  will  cast  some  of  you  into 
prison,  that  you  may  be  tried;  and  you  shall  have  ti'ibulu- 
tion  ten  days:   be  you   faithful   until  death,  and   I  will  give 


430  KEYELATION.  Ch.  II. 

you  a  crown  oflile.  Whoever  has  iiii  ear,  let  him  heai-  what 
the  Spirit  says  to  the  congregations.  The  conqiiei'or  shall 
not  be  injm-ed  Ijy  the  second  death. 

12. — And  by  the  messenger  of  the  congregation  which 
is  in  Pergamos,  write :  These  things  says  he  who  has  the 
sharp  two-edged  sword:  I  know  your  works,  nnd  where  you 
dwell;  even  where  the  throne  of  Satan  is:  and  you  hold 
fast  my  name,  and  have  not  denied  my  faith,  even  in  those 
days  in  which  Antipas  was  my  faithfnl  witness,  who  was 
slain  among  you,  where  Satan  dwells.  ]S"evertheless,  I  have 
a  few  things  against  you,  that  you  have  there,  them  who 
hold  the  doctrine  of  Balaam,  who  taught  Balak  to  cast  a 
stumbling  block  before  the  children  of  Israel,  to  eat  things 
saci-ificed  to  idols,  and  to  commit  foi-nication.  You,  in  like 
r.ianner,  have  those  that  hold  the  doctrine  of  the  Nicolai- 
tans,  which  I  hate.  Reform,  or  otherwise,  I  will  come  to 
you  quickly,  and  I  will  fight  against  them  with  the  sword  of 
my  mouth.  AVhoever  has  an  ear,  let  him  hear  what  the 
Spirit  says  to  the  congregations:  To  the  conqueror  I  will 
give  of  the  hidden  manna;  and  I  will  give  him  a  white  stone, 
and  in.  the  stone  a  new  name  written,  which  no  man  knows 
except  he  who  receives  it. 

18. — And  by  the  messenger  of  the  congregation  in  Thy- 
atira,  write :  These  things  says  the  Son  of  God,  who  has  his 
eyes  as  a  flame  of  fire,  and  his  feet  like  fine  brass:  I  know 
your  works,  and  love,  and  service,  and  faith,  and  your  pa- 
tience, and  that  your  last  woi'ks  are  more  than  the  first. 
Nevertheless,  I  have  against  you,  that  you  permit  that  woman 
Jezabel,  who  says  that  she  is  a  i)rophetess,  to  teach  and  to  se- 
duce my  servants  to  commit  (brnication,  and  to  eat  things 
sacrificed  to  idols.  And  I  have  given  lier  time  to  reform 
from  her  fornication,  and  she  relbrms  not.  Behold,  I  will 
cast  her  into  a  bed,  and  those  who  counnit  adultery  with  her, 
into  great  tribulation,  unless  they  reform  from  their  works; 
and  I  will  slay  her  children  with  death;  and  all  the  congre- 
gations shall  know  that  I  am  he  who  search  the  reins  and 
the  heart:  and  I  will  give  to  every  one  of  you  according  to 
your  works.  But  I  say  to  you,  even  to  the  rest  in  Thya- 
tira,  as  many  as  do  not  hold  this  doctrine,  and  who  have  not 
known  the  depths  of  Satan,  as  they  spoak;  I  will  lay  upon 
you  no  other  burden.  Nevertheless,  what  you  have,  hold 
fast  till  I  come.  And  as  lor  him  that  conquers,  and  keeps 
my  works  to  the  end,  I  will  give  him  power  over  the  nations : 
and  he  shall  rule  them  with  a  rod  of  iron,  they  shall  be 
dashed  in  pieces  like  a  potter's  vessel:  as  I  have  also  I'C- 
ceived  of  my  Father.     And  I  will  give  him  the  morning 


('II.  ni.  KEYEr.ATION.  431 

st;u-.     Whoever  has  an  ear,  let  him  huar  what  tlio  Spirit  says 
to  the  coniireg'ations. 

III. — Aud  by  the  messenger  of  tlie  cong-regation  in  Sar- 
clis,  write:  These  things  says  he  who  has  the  seven  spirits 
of  God,  and  the  seven  stars:  I  know  your  works,  that 
you  have  a  name  that  you  live,  but  are  dead.  Be  watchlu!, 
and  strengthen  the  things  which  remain,  whicli  are  ready  to 
die:  for  I  have  not  found  your  works  filled  up  in  the  siglit 
of  God.  Kemember,  therefore,  liow  you  have  received  and 
heard,  and  hold  fast,  and  reform:  tlierefore,  unless  you  are 
watchful,  I  will  come  upon  you  as  a  thief,  and  you  shall  not 
know  what  liour  I  will  come  upon  you.  But  you  have  a  few 
names  m  Sardis,  who  have  not  polluted  their  garments:  and 
they  shall  walk  with  me  in  white,  for  they  are  worthy.  x\s 
for  the  conqueror,  he  shall  be  clothed  in  white  apparel;  and 
I  will  not  blot  out  his  name  from  the  book  of  life;  but  I  will 
confess  his  name  before  my  Father,  and  before  his  angels. 
Whoever  has  an  ear.  let  him  hear  what  the  Spirit  says  to  the 
congregations. 

7. — And  by  tlie  messenger  of  the  congregation  in  Phil- 
adelphia, Avrite:  These  things  says  the  Holy  One,  the  True 
One;  who  has  the  key,  the  Son  of  David;  he  who  ojx'us 
and  no  man  shuts;  and  shuts,  and  no  man  opens:  I  know 
your  works:  behold,  I  have  set  before  you  an  open  door,  and 
no  man  can  shut  it;  because  you  have  a  little  strength,  and 
have  kept  ray  word,  and  have  not  denied  my  name.  Behold, 
1  will  give  of  those — who  are  of  the  assembly  of  Satan;  who 
say  they  are  Jews,  and  are  not,  but  do  lie;  behold — I  will 
make  them  to  come  and  worshi[)  before  your  feet;  and  they 
shall  know  that  I  have  loved  you.  Because  you  have  kept 
the  word  of  my  patience,  I  will  aUo  keep  you  from  the  hour 
of  temptation,  which  shall  come  upon  all  the  world,  to  try 
the  inhabitants  of  the  earth.  I  come  quickly:  keep  that 
which  you  have,  that  no  man  take  your  crown.  ^Vs  tor  the 
conqueror,  I  will  make  him  a  pillar  in  the  temple  of  my  God, 
and  he  shall  go  out  no  more:  and  I  will  inscribe  upon  him 
the  name  of  my  God,  and  the  name  of  the  city  of  my  God, 
the  Xew  Jerusalem,  which  is  to  come  down  from  heaven, 
liom  my  God;  and  my  new  name.  AVhoever  has  an  ear, 
let  him  hear  what  tin;  Spirit  says  to  the  congregations. 

1-t. — .\.nd  by  tiic  messenger  of  the  congregation  in  Lao- 
dicea,  write:  These  things  says  the  AMEN,  the  Faithlul 
and  true  Witness,  the  Beginning  of  the  creation  of  God: 
I  know  your  works,  that  you  are  neither  cold  nor  hot:  I 
wish  you  were  either  cold  or  hot.  Theivlbi-e,  because 
yt»u  aiv  lukewarm,  ami   neither  cold   nor  hot,    1   will   vomit 


432  KEVEL.VTIOI^.     .  Ch.  TV. 

70U  out  of  my  mouth.  Because  you  say,  T  am  wealthy, 
and  have  enriched  myself,  and  have  need  of  nothing;  and 
do  not  know  that  you  are  wretched  and  miserable,  and  poor, 
and  blind,  and  naked.  T  counsel  you  to  buy  of  me  gold 
tried  in  the  fire,  that  you  may  be  rich;  and  Avhite  api)aivl, 
that  you  may  be  clothed,  and  that  the  shame  of  your  naked- 
ness may  not  appear;  and  anoint  your  eyes  with  eye-salvt;, 
that  you  may  see.  As  many  as  I  love,  I  i-epro\e  and  cor- 
rect; therefore  be  zealous,  and  reform.  Behold,  I  stand  at 
the  dooi-  and  knock:  if  any  one  hear  my  voice,  and  open  the 
door,  I  will  enter  into  his  house,  and  will  sup  with  him,  and 
111!  with  me.  As  for  the  conc[aeror,  I  will  give  him  to  sit 
tlown  with  me  upon  my  throne;  as  I  also  have  conquered, 
and  sat  down  with  my  Father  upon  his  throne.  Whoever 
has  an  ear,  let  him  hear  what  the  Spirit  says  to  the  congre- 


gations. 


IV. — After  these  things,  I  saw,  and  behold,  a  door 
opened  in  heaven:  and  the  first  voice  which  I  heard  was  as 
of  a  trumpet  speaking  to  me ;  and  it  said,  Come  up  hither, 
and  I  will  show  you  what  shall  be  hei-eafter.  And  immedi- 
ately I  was  in  the  Spirit:  and  behold,  a  thi-one  was  set  in 
heaven,  and  one  sitting  upon  it;  and  he  who  sat  on  it,  was 
in  appearance  like  a  jasper  and  sardine  stone;  and  a  rainbow, 
in  appearance  like  an  emerald,  was  I'ound  about  the  throne. 
And  round  about  the  throne  there  were  twenty-lour  thrones; 
and  on  the  thrones,  twenty-ibui-  eldei-s  sitting,  clothed  with 
white  apparel;  and  upon  their  heads  golden  crowns.  And 
out  of  the  throne  there  came  lightnings,  and  thunders,  and 
voices.  And  seven  lamps  of  fire  were  bnrning  before  the 
throne,  which  are  the  seven  Spirits  of  God.  And  before  the 
throne  there  was  a  sea  of  glass,  like  crystal.  And  in  the 
middle  of  the  throne,  in  the  circle  about  the  throne,  there 
were  four  living  creatures,  full  of  eyes,  belbre  ami  behind. 
And  the  first  creature  was  like  a  lion;  and  the  second  crea- 
ture was  like  a  calf;  and  the  third  creature  had  a  face  like  a 
man;  and  the  fourth  creature  was  like  a  fiying  eagle.  And 
the  four  living  creatures  had,  each  of  them,  six  wings  round 
about:  and  within  they  were  lull  of  eyes:  and  they  rest  not, 
day  nor  night,  saying,  Holy,  holy,  holy.  Lord  God  Almighty, 
who  wast,  and  art,  and  art  to  come.  And  while  the  living- 
creatures  are  giving  glory,  aad  honor,  and  thai.ics  to  him 
who  sits  upon  the  throne,  who  lives  lor  ever  and  evei',  the 
twenty-four  elders  fall  down  before  him  who  sits  upon 
the  throne,  and  worship  him  who  lives  for  ever  and  ever;  and 
they  cast  down  their  crowns  belbre  the  throne,  saying.  Wor- 
thy art  thou,  O  Lord,  to  receive  gloiy,  and  honor,  and  [lowur; 


Ch.  Y-YT.  REYKI.A'rrON.  4:53 

(or  thou  hast   created   all   thinys,  and   lor  thy  [)lea9ure  they 
are,  and  were  created. 

Y. — And  T  saw  in  the  ri,2;ht  hand  ol'  him  who  sat  on  the 
throne,  a  scroll,  written  within  and  without,  sealed  with 
seven  seals.  And  I  saw  a  miylity  messenger  proclaiming- 
with  a  great  voice.  Who  is  worthy  to  open  the  scroll,  and  to 
loose  its  seals?  And  no  one  in  heaven,  nor  upon  the  earth. 
nor  under  the  earth,  was  able  to  open  the  scroll,  or  to  looU 
into  it.  And  I  wept  abundantly,  because  no  one  was  Cound 
worthy  to  open  the  sci'oll,  nor  to  look  into  it.  And  one  of 
the  elders  said  to  me.  Weep  not;  behold  the  Lion  oi"  the 
tribe  of  Judah,  the  Root  of  David,  has  prevailed  to  open  the 
scroll  and  its  seven  seals.  And  I  beheld,  in  the  middle  s])ace. 
between  the  throne  and  the  four  living-  creatures,  and  in  the 
midst  of  the  elders,  there  stood  a  Lamb,  which  seemed  t'- 
have  been  slain,  having-  seven  horns,  and  seven  eyes;  these 
are  the  seven  Spirits  of  God,  sent  forth  into  all  the  eai'th 
And  he  came  and  took  the  scroll  out  of  the  right  hand  of 
him  who  sat  upon  the  throne.  And  when  he  received  tlu> 
scroll,  the  four  living-  creatures,  and  the  twenty-foni"  eldei's 
fell  down  before  the  Lamb,  having  every  one  harps,  and 
golden  vials  full  of  perfumes,  which  are  the  |»rayei-s  of  the 
saints.  And  they  sung  a  new  song,  saying,  Worthy  art  thou 
to  take  the  scroll,  and  to  open  the  seals  ol'  it;  for  tluju  wast 
slain,  and  hast  redeemed  us  to  God  by  thy  blood,  out  of 
every  ti-ibc,  and  language,  and  people,  and  nation;  and  hast 
made  us,  to  our  (iod.  kings  and  ju-iests:  and  Ave  shall  reign 
on  earth.  And  I  beheld,  and  heard  the  voice  of  many  an- 
gels round  about  the  throne,  and  of  the  living-  ei-eatures,  and 
of  the  elders:  and  the  number  of  them  was  m^M'iads  of 
myriads,  and  thousands  of  thousands;  saying,  with  a  loud 
voice.  Worthy  is  the  Lamb  that  was  slain,  to  receive  power 
and  riches,  and  wisdom,  and  might,  and  honoi',  and  glory, 
and  blessing!  And  every  creature  which  is  in  heaven,  and 
on  the  earth,  and  under  the  earth,  and  such  as  aiv  in  the  sea. 
even  all  things  that  are  in  them,  I  heard  saying.  To  him  who 
sits  n|)on  the  throne,  and  to  the  Lamb  be  blessing,  and 
honor,  and  glory,  and  strength,  foi"  ever  and  evei'!  And  the 
four  living  creatures  said,  Amen:  and  llu- t-lders  fell  down 
and  worshiped  him. 

YI. —  And  r  saw,  when  the  Lamb  opened  oni'  of  the  seals; 

and  I  hi'ard  one  of  the  lour  li\ing  creatures,  which  said,  as 

with  a  voice  of  thunder,  Come  and  see.     And  I  saw,  and 

behold,  a  white  horse;  and  he  who  sat  upon  it,  had  a  bow. 

28 


434  REVELATEON.  Ch.  VI. 

and  there  was  given  to  him  a  crown;  and  he  went  forth  con- 
quering-, and  to  conquer. 

3. — And  when  he  opened  the  second  seal,  I  heard  the 

second    living  creature,  saying.  Come And    another 

horse  came  out,  which  was  red;  and  it  was  given  to  him 
who  sat  upon  it,  to  take  peace  from  the  earth,  and  that  they 
should  slay  each  other;  and  there  was  given  to  him  a  great 
sword. 

5. — And  when  he  had  opened  the  third  seal,  I  heard  the 
third  living  creature,  saying-.  Come  and  see.  And  I  saw, 
and  behold,  a  black  horse;  and  he  who  sat  upon  it,  had  a 
pair  of  scales  in  his  hand.  And  I  heard  a  voice  in  the 
midst  of  the  four  living  creatures,  saying,  A  chenix  of  wheat 
for  a. denarius,  and  three  chenices  of  barley  for  a  denarius; 
yet  see  that  you  injure  not  the  oil,  nor  the  wine. 

7. — And  when  he  opened  the  fourth  seal,  I  heard  the 
voice  of  the  fourth  living  ci'eature,  saying,  Come  and  see. 
And  I  saw,  and  behold,  a  pale  horse;  and  as  for  him  who  sat 
on  it,  his  name  was  Death;  and  Hades  followed  him:  and 
there  was  given  to  him  power  to  slay  the  fourth  part  of  the 
earth'  with  the  sword,  and  with  famine,  and  with  death,  and 
with  the  wild  beasts  of  the  field. 

9.--TAnd  when  he  opened  the  fifth  seal,  [  saw,  under 
the  altar,  the  souls  of  those  who  were  slaughtered  on  ac- 
count of  the  word  of  God,  and  the  testimony  which  they 
held.  x\nd  they  ci'ied  with  a  loud  voice,  and  said,  How  long, 
O  sovereign  Lord,  holy  and  ti'ue,  before  thou  dost  judge,  and 
avenge  our  blood  upon  those  who  dwell  on  the  earth?  And 
there  were  given  to  each  of  them  white  robes;  and  it  was 
said  to  them,  that  they  should  I'est  yet  a  while,  till  the  ninn- 
ber  of  their  fellow-servants  and  brethi'en  who  should  be 
killed,  as  they  had  been,  should  be  completed. 

12. — x\.nd  I  saw,  when  he  opened  the  sixth  seal,  and  there 
was  an  earthquake;  and  the  sun  became  black  as  sackcloth 
of  hair;  and  the  moon  became  as  blood;  and  the  stars  iell 
ii'om  heaven,  on  the  earth,  as  a  fig  tree  drops  its  untimely  figs, 
being  shaken  by  a  mighty  wind:  and  the  heavens  [)asse(l 
away  like  a  scroll,  when  it  is  rolled  up;  and  every  mountain, 
and  island,  was  moved  out  of  its  place:  and  the  kings  of 
tlie  earth,  and  the  grandees,  and  the  rich  men,  and  the  chief 
officers,  and  the  powerful  men,  and  every  slave,  and  every 
li'eeman,  hid  themselves  in  the  caves,  and  rocks  of  the  mount- 
ains: and  they  said  to  the  mountains,  and  the  rocks.  Fall 
on  us,  and  hide  us  li-om  the  face  of  him  who  sits  on  the 
throne,  and  from  the  wrath  of  the  Lamb!  Ibr  the  great  day 
of  his  wrath  is  come,  and  who  shall  be  able  to  stand? 


Oil.  Vri.  REAn':LATrON.  435 

Vir. — And,  alter  thest.-  things,  I  saw  four  angels,  stand- 
ing at  the  four  corners  of  the  earth,  holding  the  four  winds 
of  the  earth,  th;it  the  wind  might  not  blow  upon  the  earth, 
nor  upon  the  sea,  nor  on  any  tree.  And  I  saw  another  an- 
gel ascending  from  the  rising  of  the  sun,  having  the  seal  of 
the  living  God:  and  he  cried  witli  a  gi'eat  voice  to  the  four 
angels  to  whom  power  was  given  to  injure  the  earth,  and  the 
sea;  saying.  Injure  not  the  eai'th,  nor  the  sea,  nor  the  trees, 
till  we  have  sealed  the  sei'vants  of  our  God  in  their  fore- 
heads. And  I  heai'il  the  number  of  those  that  were  sealed: 
one  hiuidred  and  ibrty-four  thousand,  who  were  sealed  out 
of  every  tribe  of  the  children  of  Israel.  Of  the  tribe  of  Ju- 
dah,  were  sealed  twelve  thousand.  01"  the  tribe  of  Keuben, 
were  sealed  twelve  thousand.  Of  the  tribe  of  Gad,  were 
sealed  twelve  thousand.  OI  the  tribe  of  Ashei',  were  sealed 
twelve  thousand.  Of  the  tribe  of  Naphtali,  were  sealed 
twelve  thousand.  Of  the  tribe  of  Manasseh,  were  sealed 
twelve  thousand.  Of  the  tribe  of  Simeon,  were  sealed 
twelve  thousand.  Of  the  tribe  of  Levi,  were  sealed  twelve 
thousand.  Of  the  tribe  of  Issachar,  were  sealed  twelve 
thousand.  Of  the  tribe  of  Zebulon,  were  sealed  twelve 
thousand.  Of  the  tribe  of  Joseph,  were  sealed  twelve 
thousand.  Of  the  tribe  of  Benjamin,  were  sealed  twelve 
thousand. 

9. — After  this,  I  saw,  and  beheld  a  great  multitude, 
which  no  one  could  number,  out  of  every  nation,  and  tribe, 
and  i)cople,  and  language,  standing  before  the  throne,  and 
belbre  the  Lamb,  clothed  in  white  robes,  and  palms  in  their 
hands;  and  thcy  cry  with  a  loud  voice,  saying,  Salvation  to 
our  God  who  sits  upon  the  throne,  and  to  the  Lamb!  And 
all  the  messengers  stood  round  about  the  throne,  and  about 
the  elders,  and  the  four  li\ing  creatures;  and  they  lell  down 
on  their  fixccs,  before  the  throne,  and  worshiped  God;  say- 
ing. Amen:  the  blessing,  and  the  glory,  and  the  wisdom, 
and  the  thanksgiving,  and  the  honor,  and  the  power,  and 
the  strength,  be  to  our  God  for  ever  and  ever:  Amen.  And 
one  of  the  elders  answered,  saying  to  me.  As  lor  those  who 
are  clothed  with  white  apparel,  who  are  they,  and  whence 
do  they  come?  And  I  said  to  him.  Sir,  you  know.  And 
he  said  to  me,  These  are  they  who  have  come  out  of  much 
tribnlation,  and  have  washed  their  I'obcs,  and  made  them 
white  in  the  blood  of  the  Lamb:  thcrefoi'e,  they  are  before 
the  throne  of  God,  and  serve  him,  day  and  night,  in  his  tem- 
ple; and  he  who  sits  npon  the  throne,  pitches  iiis  tal)crnacle 
over  them.  They  shall  hunger  no  more,  neithci-  shall  they 
thirst  any  more;  nor  shall  the  sun   fall  upon  them,  nor  any 


o 


436  REYELA  rrON.  Ch.  A^H.-TX. 

heat :   for  the  Lamb,  who  is  in  the  midst  of  the  throne,  shall 
ieed    them,  and  he  shall    lead  them  to  fountains  of  livin 
water;    and    God    shall  wipe    away  every  tear   ti-om   their 
eyes. 

VIII. — ^And  when  he  had  opened  the  seventh  seal,  there 
was  silence  in  heaven  for  about  half  an  honr.  And  I  saw 
the  seven  angels  which  stood  before  God :  and  seven  trump- 
ets were  given  to  them.  And  another  angel  came,  and 
stood  before  the  altar,  having  a  golden  censer;  and  there 
was  given  to  him  much  incense,  that  he  might  present  it 
with  the  i)rayers  of  all  the  saints,  upon  the  golden  altar 
vvhich  was  before  the  throne.  And  the  smoke  of  the  per- 
fumes went  up,  with  the  prayers  of  the  saints,  from  the 
hand  of  the  angel,  before  God.  A-nd  the  angel  took  the  celi- 
ser,  and  filled  it  with  the  fire  of  the  altar,  and  threw  it  upon 
the  earth;  and  there  were  voices,  and  thunders,  and  light- 
nings, and  an  earthquake. 

6. — And  the  seven  angels  who  had  the  seven  trumpets, 
prepared  themselves  to  sound. 

7.T— And  the  first  sounded;  and  there  was  hail  and  fire, 
mingled  with  blood,  anil  it  was  cast  down  upon  the  earth; 
and  a  third  part  of  the  trees  was  burnt  up,  and  all  the  herb- 
age was  burnt  up. 

8. — And  the  second  angel  sounded;  and  it  was  as  if  a 
great  mountain,  burning  with  fire,  was  cast  into  the  sea;  and 
a  third  part  of  the  sea  became  blood;  and  a  third  part  of  the 
creatures  which  had  life  in  the  sea,  died;  and  a  third  part  of 
the  ships  were  destroyed. 

10. — And  the  third  angel  sounded;  and  there  fell  from 
heaven  a  great  star,  blazing  like  a  torch;  and  it  fell  upon  the 
third  part  of  the  rivers,  and  upon  the  fountains  of  waters: 
and  the  name  of  the  star  was  called  Wormwood,  and  a  third 
part  of  the  waters  became  woi-mwood;  and  many  men  died 
of  the  waters,  because  they  were  become  bitter. 

12. — And  the  fourth  angel  sounded;  and  the  third  part 
of  the  sun  was  smitten,  and  the  third  part  of  the  moon,  and 
the  third  part  of  the  stars,  so  that  the  third  part  of  them  was 
darkened,  and  the  day  was  obscured  for  a  third  part,  and  the 
night  also.  And  I  beheld,  and  heard  one  of  the  angels  fly- 
ing in  the  midst  of  heaven,  saying  with  a  loud  voice.  Woe, 
woe,  woe  to  those  who  dwell  upon  the  earth,  for  the  remain- 
ing sounds  of  the  trumpets  of  the  three  angels,  which  are 
yet  to  sound! 

IX. — And  the  fifth  angel  sounded;  and  I  saw  a  Star  lall 
from  heaven  to  the  earth;  and  there  was  given  to  him  the 
key  of  the  bottomless  pit.     And  he  opened  the  bottomless 


Cii.  rX.  REVKLATIOX.  437 

pit,  and  smoke  ascended  from  the  pit,  as  the  smoke  of  a 
great  furnace:  and  the  snn  and  the  aii-  were  darkened  hy  the 
smoke  of  the  pit.  .\nd  out  of  the  smoke  there  came  locusts 
upon  the  eartli;  and  power  was  yiven  to  them,  as  scorpions 
ol'  the  earth  have  power.  And  it  was  said  to  them  that  they 
sliould  not  injure  the  grass  of  the  earth,  nor  any  gi-een  thing-, 
nor  any  tree;  but  the  men  who  had  not  the  seal  of  God  in 
their  foreheads.  And  it  was  not  given  to  them  to  kill  them, 
but  to  torment  them  five  months:  and  theii'  torment  was  like 
that  of  a  scorjjion  when  it  sting-s  a  man.  And  in  these  days 
men  shall  seek  death,  and  shall  not  find  it:  and  they  shall 
desire  to  die,  and  death  shall  fiy  Irom  them.  And  the  re- 
semblance of  the  locusts  was  like  horses  prepared  for  war; 
and  on  their  heads  were,  as  it  were,  crowns  of  gold ;  and 
their  faces  were  like  the  laces  of  men :  and  they  had  tresses, 
like  the  tresses  of  women;  and  their  teeth  were  like  the 
teeth  of  lions.  And  they  had  breastplates  like  bi'eastplates 
of  ii-on;  and  the  noise  of  their  wings  was  like  the  noise  of 
chariots,  and  many  horses  rushing  to  w^ar.  And  they  had 
tails  like  scorpions,  and  their  stings  were  in  theii"  tails;  and 
their  power  was  to  hurt  men  five  months.  Foi-  they  had  a 
king  over  them,  the  angel  of  the  bottomless  pit,  whose 
name,  in  the  Hebrew  language,  is  Abaddon:  and  in  the 
Greek,  he  has  the  name  of  Apollyon.  One  woe  is  gone,  and 
l)ehold  other  two  woes,  besides  it,  yet  coming. 

13. — And  the  sixth  angel  sounded;  and  I  heard  a  voice 
li'om  the  four  horns  of  the  golden  altai-  which  was  before 
(rod,  saying  to  the  sixth  angel,  who  had  the  trumpet,  Loose 
tbe  tbui-  angels  who  are  bound  by  the  great  river  Euphrates. 
And  the  four  angels  were  loosed,  who  were  prepared  lor  an 
hour,  and  a  day,  and  a  month,  and  a  year,  to  kill  a  third  part 
of  men.  And  the  ninnber  of  the  hoi'senien  was  two  myriads 
i)f  myriads:  I  heard  the  number  of  them.  And  I  saw  the 
horses,  and  those  who  sat  upon  them,  thus  in  their  appear- 
ance; having  breastplates  ol"  fire,  and  hyacinth,  and  brim- 
stone: and  the  heads  of  the  horses  were  Uke  the  heads  of 
lions,  and  out  of  their  mouths  went  fire,  and  smoke,  and 
brimstone.  With  these  three — l)y'the  fii-e,  by  the  smoke, 
and  by  the  Ijrimstone — that  went  out  of  their  mouths,  they 
slew  a  third  part  of  men.  And  their  j)owers  are  in  their 
mouths  and  in  their  tails;  and  their  tails  ai'c  like  serpents, 
having  heads,  jinil  willi  liuin  ihey  injure.  Yet  the  remain- 
der of  men,  who  died  not  by  these  plagues,  did  not  reform 
li'om  the  works  of  their  hands,  that  they  might  not  worship 
demons,  and  idols  of  gold,  and  silver,  ami  bi-ass,  and  stone, 
nnil  \vo()(|;    which  cm  nriliici-  sec,  nor  liciir,  noi-  walk.      And 


438  KByELATTO:N".  Ch.  X.-XI. 

they  reformed  not  from  their  murders,  and  their  magical  in- 
cantations; nor  from  their  fornication,  nor  their  thefts. 

X. — And  I  saw  another  mighty  angel  descending  from 
heaven,  clothed  with  a  cloud;  and  a  rainbow  was  about  his 
head,  and  his  face  was  as  the  sun,  and  his  feet  like  pillars  of 
fire.  And  he  had  in  his  hand  a  little  book,  open;  and  he  put 
his  right  foot  upon  the  sea,  and  the  left  upon  the  earth.  And 
he  cried  with  a  loud  voice,  as  when  a  lion  roars:  and  when 
he  had  cried,  the  seven  thunders  uttered  their  voices.  And 
when  the  seven  thunders  had  spoken,  I  was  about  to  write : 
and  I  heard  a  voice  from  heaven,  saying.  Seal  up  what  the 
seven  thunders  have  spoken,  and  write  it  not.  And  the  an- 
gel, whom  I  saw  standing  on  the  sea  and  on  the  earth,  lifted 
up  his  hand  toward  heaven,  and  swore  by  him  that  lives  for 
ever  and  ever,  who  ci'eated  the  heaven,  and  those  things 
which  are  in  it;  and  the  sea,  and  the  things  which  are  in  it; 
and  the  earth,  and  the  things  which  are  in  it;  that  there 
should  be  no  longer  delay.  But  in  the  days  of  the  voice  of 
the  seventh  angel;  when  he  shall  begin  to  sound,  then  the 
secret  of  God,  as  he  had  revealed  its  glad  tidings  to  his  serv- 
ants the  prophets,  should  be  fulfilled. 

8. — And  the  voice  which  I  heard  from  heaven  spoke  to 
me  again,  and  said,  Gro,  take  the  little  book,  which  is  open, 
out  of  the  hand  of  the  angel  wlucb  stxiuds  upon  the  sea  and 
upon  the  earth.  And  I  went  to  the  angel,  and  said  to  him. 
Give  me  the  little  book.  And  he  said  to  me.  Take  it,  and 
eat  it  up;  and  it  shall  embitter  your  stomach,  but  in  your 
mouth  it  shall  be  as  sweet  as  honey.  And  I  took  the  little 
book  out  of  the  hand  of  the  angel,  and  eat  it  up;  and  in  my 
mouth  it  was  sweet  as  honey;  but  when  I  had  eaten  it,  mj 
ptomach  was  bitter.  And  he  said  to  me.  You  must  again 
prophesy  to  many  people,  and  nations,  and  tongues,  and 
kings. 

XI. — And  there  was  given  to  me  a  reed  like  a  measur- 
ing rod,  saying,  Ai-ise,  and  measure  the  temple  of  God,  and 
the  altar,  and  those  who  worship  at  it;  and  the  outer  court 
of  the  temple  throw  out,  and  measure  it  not;  for  it  shall  be 
given  to  the  Gentiles,  and  they  shall  trample  upon  the  holy 
city  forty-two  months.  And  I  will  give  to  my  two  witnesses 
commission,  and  they  shall  prophesy  a  thousand  two  hun- 
dred and  sixty  days,  clothed  in  sackcloth.  These  are  the 
two  olive  trees,  and  the  two  lamps,  which  stand  belbre  the 
Lord  of  the  earth.  And  if  any  one  will  injure  them,  fire 
shall  come  out  of  their  mouth,  iiiul  devoui-  their  enemies: 
and  if  any  one  will  injui'e  them,  so  must  he  be  put  to  dea^h. 
These  have  power  to  shut  i)eav(  n,  so  that  no  /.liu  shall  bt- 


Ci[.  XTI.  KEYET.ATTON'.  439 

showered  down  in  the  days  of  their  prophecy;  they  have 
power  over  the  waters,  to  turn  them  to  blood,  and  to  smite 
the  earth  as  often  as  they  will,  with  every  plague.  And 
when  they  shall  have  finished  their  testimony,  the  savage 
beast  which  ascends  out  of  the  abyss,  shall  make  war  ag-ainst 
them,  and  shall  conquer  them,  and  kill  them.  And  their 
corpses  shall  lie  in  the  street  of  the  great  city,  which  is  spir- 
itually called  Sodom  and  Egypt;  where  also  our  Loi-d  was 
crucified.  And  persons  of  various  people,  and  tribes,  and 
tongues,  and  nations,  shall  look  on  their  dead  bodies  three 
days  and  a  half,  and  shall  not  permit  their  corpses  to  be  laid 
in  the  graves.  And  they  who  dwell  U2)on  the  earth  shall  re- 
joice over  them,  and  be  glad,  and  shall  send  gifts  to  each 
other;  because  these  two  pi-ophets  tormented  those  who 
dwelt  upon  the  earth.  And  alter  thi'ee  days  and  a  half,  the 
breath  of  life  from  God,  entei-ed  into  them,  and  they  stood 
upon  their  feet:  and  great  fear  fell  on  those  who  looked 
upon  them.  And  they  heard  a  great  voice  saying  to  them, 
from  heaven,  Come  up  hither.  And  they  ascended  up  to 
heaven  in  a  cloud,  and  their  enemies  looked  on  them.  And 
in  that  hour  there  was  a  great  earthquake;  and  a  tenth  part 
of  the  city  fell,  and  seven  thousand  titles  of  men  were  de- 
stroyed by  the  earthquake;  and  the  rest  wei'e  terrified,  and 
gave  glory  to  the  God  of  heaven.  The  second  woe  is  past, 
and  behold  the  third  woe  comes  quickly. 

15. — And  the  seventh  angel  sounded,  and  there  were 
great  voices  in  heaven,  saying,  The  kingdoms  of  the  world 
are  become  the  kingdoms  of  our  Lord,  and  of  his  Chi'ist; 
and  he  shall  reign  for  ever  and  ever.  And  the  twenty-four 
elders  who  sat  belbre  God  on  their  thrones,  iell  upon  their 
faces  and  worshiped  God,  saying,  We  give  thanks  to  thee, 
O  Lord  God  xVlmighty,  who  art,  and  who  wast,  because  thou 
hast  taken  thy  great  power,  and  hast  commenced  thy  reign. 
And  the  nations  were  wroth;  and  thy  wrath  came,  and  the 
time  of  the  dead  when  they  should  be  judged,  and  a  reward 
should  be  given  to  thy  servants,  the  prophets,  and  to  the 
saints,  and  to  them  that  fear  thy  name,  small  and  great; 
and  when  thou  shouldet  destroy  those  that  destroy  the  earth. 
And  the  temple  of  God  was  opened  in  heaven,  and  the  ark 
of  his  covenant  appeared  in  his  temple:  and  there  were  light- 
nings, and  voices,  anil  thunders,  and  an  earthquake,  and 
great  hail. 

Xir. —  And  there  appeared  a  gi-eat  sign  in  heaven — a 
wojiian  clothed  vvith  the  sun,  and  the  moon  undei'  lier  feet, 
and  upon  her  head  a  crown  ol"  twelve  stars;  and  she  being 
pregnant,  cried  out  in  travail,  and  in  pangs,  to  be  delivered. 


440  REVELATION.  Cii.  XIII. 

And  there  appeared  another  sign  in  heaven:  and,  behold!  a 
great  fiery  dragon,  having  seven  heads  and  ten  horns,  and 
npon  liis  heads  seven  crowns.  And  his  tail  drew  down  a 
third  part  of  the  stars  of  heaven,  and  cast  them  to  the  earth: 
and  the  dragon  stood  before  the  woman  who  was  abont  to 
bring  foi'th,  that  when  she  was  delivered  he  might  devour  her 
child.  And  she  brought  forth  a  masculine  son,  who  was  to 
rule  all  nations  with  a  rod  of  iron:  and  her  child  was  sud- 
denly taken  up  to  God,  even  to  his  throne.  And  the  woman 
fled  into  the  wildei'uess,  where  she  had  a  place  prepared  by 
Cxod,  that  she  might  there  be  nourished  one  thousand  two 
hundred  and  sixty  days. 

7. — And  there  was  war  in  heaven;  Michael  and  his  an- 
gels made  war  against  the  dragon;  and  the  dragon  made 
war,  and  his  angels:  nevertheless,  they  did  not  prevail, 
neither  was  place  found  for  them  any  more  in  heaven.  And 
thus  the  great  dragon  was  cast  out;  even  the  old  serpent 
called  the  Devil,  and  Satan,  who  deceives  the  world,  was 
cast  out  to  the  earth;  and  his  angels  were  cast  out  with  him. 
And  I  heard  a  great  voice  saying,  in  heaven,  Now  is  come 
the  siUvation,  and  the  power,  and  the  kingdom  of  our  God, 
and  the  authority  of  his  Christ;  because  the  accuser  of  our 
brethren  is  cast  out,  who  accused  them  before  our  God  day 
and  night.  And  they  have  overcome  him  by  the  blood  of 
the  Lamb,  and  by  the  word  of  their  testimony;  and  they 
loved  not  their  lives  to  the  death.  Therefore,  rejoice  you 
heavens,  and  you  who  inhabit  them.  But  woe  to  those  who 
inhabit  the  earth  and  the  sea;  for  the  devil  is  come  down  to 
you,  having  great  wi'ath,  because  he  knows  that  he  has  but 
a  short  time.  And  when  the  dragon  saw  that  he  was  cast 
out  on  the  earth,  he  persecuted  the  woman  who  had  bi'ought 
forth  the  masculine  child.  And  there  were  given  to  the  wo- 
man two  wings  of  a  great  eagle,  that  she  might  fly  into  the 
wilderness,  to  her  place;  where  she  is  nourished  for  a  time, 
and  times,  and  half  a  time,  from  the  face  of  the  serpent.  And 
the  serpent  threw  out  of  his  mouth  water,  like  a  river,  after 
the  woman,  that  he  might  cause  her  to  be  carried  away  by 
the  stream:  and  the  earth  assisted  the  woman;  and  the  earth 
opened  its  mouth,  and  drank  up  the  flood  which  the  dragon 
threw  out  of  his  mouth.  And  the  dragon  was  enraged 
against  the  woman,  and  went  away  to  make  war  against  the 
remainder  of  her  seed,  who  keep  the  commandments  of  God, 
and  retain  the  testimony  of  Jesus  Christ. 

XIII. — And  I  stood  upon  the  sand  of  the  sea,  and  saw 
a  savage  beast  ascending  out  of  the  sea,  having  seven  heads 
and  ten  horns;  and  npon  its  horns  were  ten  diadems;  and 


Cii.   XIV.  liEAn':i.ATrON.  441 

on  its  heads  were  the  names  of  defamation.  And  the  beast 
whieli  I  suAV  was  like  a  leopard,  and  its  feet  were  like 
those  oi'  a  bear,  and  its  month  like  the  mouth  of  a  lion;  and 
the  dragon  gave  it  his  power,  and  his  thione,  and  great  au- 
thority. And  T  saw  one  of  its  heads  wounded,  as  it  were, 
to  death;  and  yet  its  mortal  wound  was  healed.  And  the 
whole  earth  wondered,  and  tbllowed  after  the  wild  beast; 
and  they  worshiped  the  dragon  who  gave  authority  to  the 
wild  beast,  saying:  Who  is  like  to  the  beast?  who  can  war 
against  it?  And  there  was  given  to  it  a  mouth  speaking 
great  things,  and  defamation:  and  there  was  given  to  it 
power  to  practice  Ibrty-two  months — and  it  opened  its  mouth 
to  utter  defamation  against  God;  to  defame  his  name  and 
his  tabernacle,  and  those  that  dwell  in  heaven.  And  it  was 
given  to  it  to  make  war  with  the  saints,  and  to  overcome 
them :  and  there  was  given  to  it  power  over  every  tribe,  and 
tojigue,  and  nation. 

8. — And  all  the  inhabitants  of  the  earth  shall  worship  it, 
whose  names  are  not  written  in  the  book  of  liti"  of  the 
Lamb,  that  was  slain  Irom  the  beginning  of  the  world.  Tl" 
any  one  has  an  ear,  let  him  hear.  If  any  one  lead  thciii  into 
captivity,  he  shall  be  led  into  captivity:  if  any  one  slay  with 
the  swoi-il,  he  shall  himself  be  slain  with  the  sword.  Here 
is  the  patience  and  the  faith  of  the  saints. 

11. — And  I  saw  another  beast  ascending  out  of  the  earth, 
and  it  had  two  horns  like  a  lamb:  but  it  spoke  like  a  dragon. 
And  it  exercises  all  the  power  of  the  tirst  beast,  in  its  pres- 
ence; and  it  makes  the  eai-th,  and  those  that  dwell  in  it,  to 
worship  the  first  beast,  whose  deadly  wound  was  healed. 
And  it  does  great  miracles,  so  as  to  make  fire  come  down 
fi'om  heaven  to  earth,  before  men;  and  it  deceives  the  iidiab- 
itants  of  the  earth  by  signs  which  it  is  given  it  to  do  before 
the  beast;  commanding  the  inhabitants  of  the  earth  to  make 
an  image  ol'the  beast  that  had  the  wound  of  the  sword,  and 
lived.  And  it  was  given  to  it  to  give  breath  to  the  image 
of  the  beast,  that  the  image  of  the  beast  might  speak,  and 
cause  as  many  as  will  not  worship  the  image  of  the  beast  to 
be  pnt  to  death.  And  he  causes  all,  both  small  and  great, 
rich  and  poor,  ireemen  and  slaves,  to  receive  the  mark  on 
their  right  hand,  or  on  theii-  foreheads;  and  that  no  one 
should  l)c  able  to  buy  or  sell,  bnt  one  who  has  the  mark,  the 
name  ol  the  beast,  or  the  number  of  its  name.  Here  is  wis- 
dom: let  him  who  has  understanding,  compute  the  number 
of  the  Ix'ast ;  for  it  is  the  number  of  a  man;  and  its  nuud)er 
is  six  hundred  and  sixty-six. 

XIV. — And  I  looked,  and  behold  the  Lamb  was  ,staadin<>' 


442  REVELATIOJ^.  Ch.  XTV. 

upon  Mount  Zion,  and  with  him  one  hundred  and  forty-four 
thousand  who  had  the  name  of  his  Father  written  on  their 
foreheads.  And  I  heard  a  voice  out  of  heaven,  as  the  sound 
of  many  waters,  and  like  the  sound  of  great  thunder:  and  I 
heard  the  voice  of  harpers  playing  upon  their  harps.  And 
they  sang  a  new  song  before  the  throne,  and  befoi-e  the  four 
living  creatures  and  the  elders:  and  none  could  learn  the 
song,  unless  the  one  hundred  and  forty-four  thousand  who 
are  redeemed  from  the  earth.  These  are  they  who  have  not 
been  polluted  with  women;  for  they  are  vii-gins.  These  are 
they  who  Ibllow  the  Lamb  whithersoever  he  goes.  These 
were  redeemed  from  among  men,  as  the  first  fruits  to  God, 
and  to  the  Lamb.  And  no  deceit  was  found  in  their  mouth ; 
for  they  are  blameless. 

6. — And  I  saw  another  angel  flying  through  the  midst  of 
heaven,  having  everlasting  good  news  to  proclaim  to  the  in- 
habitants of  the  earth,  even  to  every  nation,  and  tribe,  and 
tongue,  and  people;  saying,  with  a  loud  voice,  Fear  God, 
and  give  glory  to  him;  lor  the  hour  of  his  judgments  is  come : 
and  worship  him  who  made  heaven,  and  earth,  and  sea,  and 
the  fountains  of  water.  And  another  angel  followed,  say- 
ing-, It  is  fallen!  it  is  fallen!  even  Babylon  the  Great;  be- 
cause it  made  all  the  nations  drink  of  the  wine  of  its  raging 
tbrnication.  And  a  third  angel  followed  them,  saying  with  a 
loud  voice.  If  any  one  worship  the  beast,  and  his  image,  and 
receive  the  mark  on  his  forehead,  or  on  his  hand,  he  also 
shall  drink  of  the  wine  of  the  indignation  of  God,  which  is 
tempered,  without  mixture,  in  the  cup  of  his  wrath;  and  he 
shall  be  tormented  with  fire  and  brimstone  in  the  presence 
of  the  holy  angels,  and  in  the  pi'esence  of  the  Lamb.  And 
the  smoke  of  their  torment  ascends  for  ever  and  ever:  and 
they  have  no  rest,  day  nor  night,  who  worship  the  beast, 
and  his  image;  and  whoever  receives  the  mark  of  his  name. 
Hei'e  is  the  patience  of  the  saints:  here  are  those  who  keep 
the  commandments  of  God,  and  the  faith  of  Jesus. 

13. — And  I  heard  a  voice  from  heaven  saying,  Write: 
Henceforth  blessed  are  the  dead  that  die  in  the  Lord;  yes, 
says  the  Spirit,  that  they  may  rest  from  their  labors;  and 
their  works  Ibllow  them! 

14. — And  I  saw,  and  behold,  a  white  cloud,  and  on  the 
cloud,  one  sitting,  like  a  Son  of  man,  having  on  his  head  a 
golden  crown,  and  in  his  hand  a  sharp  sickle.  And  another 
angel  came  out  of  the  temple  of  God,  crying  with  a  loud 
voice,  to  him  that  sat  upon  the  cloud,  Put  forth  your  sickle, 
and  reap;  Ibi-  the  season  of  reaping  is  come,  because  the 
harvest  of  the  eailh   is  ripe.     And   he  that  sat  upon  the 


Cii.  XV.  XYL         KEVELATOf]!^.  443 

cloud  put  forth  his  sickle  on  the  earth;  and  the  earth  was 
reaped. 

17. — And  another  angel  came  out  of  the  temple  that  was 
in  heaven;  and  he  had  a  sharp  sickle.  And  another  angel 
came  Irom  the  altar,  having-  jiowcr  over  the  fire;  and  he 
cried  out  with  a  loud  cry  to  him  who  had  the  sharj)  sickle, 
saying,  Put  forth  your  sharp  sickle,  and  loj)  ofli'  the  clusters 
of  the  vine  upon  the  eai'th;  for  its  grapes  are  ripe.  And 
the  angel  laid  his  sickle  to  the  earth,  and  lopped  off  the  vine 
of  the  earth;  and  he  threw  them  into  the  great  wine  pi'ess 
of  the  wrath  of  God.  And  the  wine  pi'ess,  which  stood  out 
of  the  city,  was  trodden,  and  the  blood  came  out  of  the  wine 
press,  even  to  the  bridles  of  the  horses,  at  the  distance  of  one 
thousand  six  hundred  furlongs. 

XY. — And  I  saw  another  great  and  wonderful  sign  in 
heaven;  seven  angels,  who  had  the  seven  last  plagues;  be- 
cause in  them  the  wrath  of  God  was  to  be  com])leted.  And 
I  saw,  as  it  were,  a  sea  of  glass  n.ingled  with  fire;  and  those 
who  overcame  the  beast,  and  its  image,  and  its  mark,  and 
the  number  of  its  name;  standing  by  the  sea  of  glass,  hav- 
ing the  harps  of  God.  And  they  sang  the  song  of  Moses, 
the  servant  of  God,  and  the  song  of  the  Lamb;  saying.  Great 
and  wonderful  are  thy  woi'ks,  O  Lord  God  Almighty;  right- 
eous and  ti-uc  are  thy  ways,  O  King  of  Saints.  Who  should 
not  fear  thee,  O  Lord,  and  glority  thy  name?  for  thou  alone 
art  perfect.  Surely  all  nations  shall  come  and  worship  be- 
fore thee,  because  thy  righteous  judgments  are  made  mani- 
fest. 

5. — And  after  this  T  saw,  and  the  temple  of  the  taber- 
nacle of  the  testimony  was  opened  in  heaven;  and  the  seven 
ana^els  who  had  the  seven  plagues,  came  out  of  the  temple, 
P.I' the d  with  pure  shining  linen  garments;  and  were  girded 
round  the  Ijrcasts  with  golden  girdles.  And  one  of  the  four 
living  creatures  gave  to  the  seven  angels,  seven  golden 
vials,  full  of  the  wrath  of  God,  who  lives  for  ever  and  ever. 
And  the  temple  was  full  ol'  smoke  from  the  glory  of  God, 
and  from  his  power.  And  no  one  could  enter  into  the 
tem])le  till  the  seven  plagues  of  the  seven  angels  were  fin- 
ished. 

jCVI. — And  1  heard  a  gi'eat  voice  out  of  the  temple  say- 
ing, to  the  seven  angels,  (Jo,  and  pour  out  the  vials  of  the 
wra  h  ol"  God  upon  the  earth.  And  the  first  went  foi'th, 
and  poured  out  his  vial  upon  the  earth;  and  there  was  a 
malignant  and  grievous  ulcer  upon  the  men  who  had  the 
mark  of  the  beast,  and  upon  hem  who  woi'shiped  his  im- 
age. 


444  REVELATION.  Ch.  XYl. 

3. — And  the  second  iingel  poured  out  his  vial  upon  the 
sea;  and  it  became  blood,  like  that  of  a  dead  num:  and 
every  living'  soul  that  was  in  the  sea  died. 

4. — And  the  third  angel  poured  out  his  vial  upon  the 
rivers,  and  on  the  fountains  of  water;  and  they  became 
blood.  And  I  heard  the  angel  of  the  waters  saying,  "Right- 
eous art  thou,  who  art,  and  who  wast;  who  art  perfect;  be- 
cause thou  hast  judged  these:  for  they  have  poured  ibrth 
the  blood  of  saints,  and  prophets;  and  thou  hast  given 
them  blood  to  drink — they  are  worthy.  And  I  heard  a  voice 
from  the  altar,  saying-.  Yes,  O  Lord  God  Almighty,  true  and 
righteous  are  thy  judgments. 

8. —  And  the  fourth  angel  poured  forth  his  vial  on  the 
sun;  and  power  was  given  to  it  to  scorch  men  with  fire. 
And  men  were  scorched  with  g-reat  heat,  and  they  I'eviled 
the  name  of  Grod,  who  had  power  over  these  plagues,  and 
reformed  not,  to  give  him  glory. 

10. — And  the  fifth  poured  forth  his  vial  upon  the  throne 
of  the  beast;  and  his  kingdom  was  darkened,  and  they 
gnawed  their  tongues  for  anguish,  and  reviled  the  God  of 
heaven  lor  their  pains  and  theii*  ulcers,  and  reformed  not 
t\-om  their  works. 

12. — And  the  sixth  poured  forth  his  vial  upon  the  g-reat 
river  Euphrates;  and  its  water  was  dried  up,  that  a  way 
might  be  prepared  for  the  kings  from  the  rising  of  the  sun. 
And  I  saw,  and  out  of  the  mouth  oi"  the  dragon,  and  out  of 
the  mouth  of  the  beast,  and  out  of  the  mouth  of  the  false 
prophet  there  came  foi'th  three  unclean  spirits,  like  frogs: 
for  these  are  the  spirits  of  demons,  working  miracles, 
which  go  tbrth  to  the  kings  of  the  whole  world,  to  bring- 
them  together  to  the  battle  of  that  great  day  of  God  Al- 
mighty. Behold,  I  come  as  a  thief.  Blessed  is  he  that 
watches,  and  keeps  his  garments,  that  he  may  not  walk 
naked,  so  that  they  should  see  his  shame.  And  he  gathered 
them  togethei-  into  a  place  which  is  called,  in  the  Hebrew 
language,  Armageddon. 

17. — And  the  seventh  poured  forth  his  vial  into  the  air; 
and  there  came  forth  a  great  voice  from  the  temple  oC  hea\en, 
from  the  throne,  saying.  It  is  done.  And  there  were  voices, 
and  thunders,  and  lightnings;  and  there  was  a  g-reat  earth- 
quake, such  as  there  had  not  iieen  from  the  time  that  men 
were  upon  the  earth;  such  aiul  so  great  an  eai'lliquake. 
And  the  great  city  was  divided  into  three  pai-ts,  and  the 
cities  of  the  Gentiles  fell  down.  And  Babylon  the  great 
came  into  rcnK'inl)rance  belbri',  (iod,  to  g-ivc  her  the  cu[)  of 
the  wine  iA'  his  ficicest  wi-alli.      And  evei-y  island  fled  away, 


Oh.  XVTI.  revelation.  445 

and  (Ik-  inountains  were  foimd  no  more.  And  a  great  hail, 
as  of  the  weight  ol"  a  talent,  descended  from  heaven  npon 
men:  and  men  reviled  God,  because  ol'  the  plague  of  the 
hail ;  for  the  plague  of  it  was  very  great. 

XVTL — And  one  of  the  seven  angels  who  had  the  seven 
vials,  came  and  spoke  with  me,  saying.  Come,  and  T  will 
show  you  the  judgment  of  the  great  harlot,  that  sits  upon 
many  waters:  with  whom  the  kings  of  the  earth  have  com- 
mitted fornication,  and  all  the  inhabitants  of  the  earth  have 
been  drunk  with  the  wine  of  her  whoredom.  And  he 
brought  me,  in  the  spirit  into  the  wilderness :  and  T  saw  a  wo- 
man sitting  upon  a  scarlet  beast,  full  of  slandei'ous  names, 
having  seven  heads  and  ten  horns.  And  the  woman  was 
clothed  with  puri)le,  and  scarlet,  and.adorned  with  gold,  and 
precious  stones,  and  pearls;  having  a  golden  cup  in  her  hand, 
full  of  the  abominations  and  pollution  of  her  whoredom. 
And  she  had  upon  her  forehead  her  name  written,  MYS- 
TERY, BABYLON  THE  GREAT,  THE  MOTHER 
OF  HARLOTS,  AND  OF  THE  ABOMINATIONS 
OF  THE  EARTH.  And  T  saw  the  woman  drunk  with  the 
blood  of  the  saints,  and  with  the  blood  of  the  martyrs  ol' 
Jesus:  and  when  I  saw  her,  I  wondered  with  gi-eat  amaze- 
ment. 

7. — And  the  angel  said  to  me.  Why  do  you  wonder?  I 
will  tell  you  Ihe  secret  of  the  woman,  and  of  the  beast  which 
carries  her,  which  has  the  seven  heads  and  the  ten  horns. 
The  beast  which  you  saw,  was,  and  is  not;  and  he  will  as- 
cend out  of  the  bottomless  pit,  and  go  to  destruction;  and 
the  inhabitants  of  the  earth  (whose  names  are  not  wi-itten  in 
the  book  of  life,  from  the  foundation  of  the  woi-ld)  shall 
wonder,  seeing  the  l)east  who  was,  and  is  not,  yet  shall  be. 
Here  is  the  mind  that  has  wisdom.  The  seven  heads  are 
seven  mountains,  <m  which  the  woman  sits.  And  they  are 
seven  kings:  five  ai'e  fallen,  and  one  is,  and  the  other  is  not 
yet  come;  and  when  he  comes,  he  must  endure  for  a  little 
time.  And  the  beast  that  was,  and  is  not,  he  is  the  eighth, 
and  is  of  the  seven,  but  goes  to  destimction.  And  the  ten 
horns  which  you  saw,  are  ten  kings,  which  have  not  yet  re- 
ceived their  kingdom,  but  they  shall  receive  authority  with 
the  beast,  as  kings  at  the  same  time.  '^Plu'se  have  one  mind, 
and  shall  deliver  theii' own  power  and  authority  to  the  beast. 
These  shall  make  war  with  the  Lamb;  and  the  Lamb  shall 
overcome  them:  for  he  is  Lord  of  lords,  and  King  of  kings; 
and  those  that  are  with  liim,  are  called,  and  chosen,  and 
faithful. 

If). — And  he  said  to  rac,  The  waters  which  you  saw,  on 


446  RET^  ELATION^.  Ch.  XYIIL 

which  the  harlot  sat,  are  people,  and  multitudes,  and  nations, 
and  tongues.  And  the  ten  horns  which  you  saw  on  the 
beast,  these  shall  hate  the  harlot,  and  make  hep  desolate  and 
naked;  and  they  shall  eat  her  flesh,  and  shall  burn  her  with 
tire.  For  God  has  given  it  into  their  hearts  to  execute  his 
sentence,  even  to  perform  one  purpose;  and  to  give  their 
kingdoms  to  the  beast,  till  the  words  of  God  be  fulfilled. 
And  the  woman  which  you  saw,  is  the  great  city,  that  rules 
over  the  kings  of  the  eai'th. 

XYIII. —  And  after  this,  I  saw  an  angel  descending  from 
heaven,  who  had  great  power;  and  the  earth  was  enlight- 
ened with  his  glory.  And  he  cried  with  a  mighty  and  a 
loud  voice,  saying,  It  is  fallen!  it  is  fallen!  even  Babylon  the 
Great:  audit  is  become  the  habitation  of  demons,  and  the 
hold  of  eveiy  unclean  spirit,  and  a  cage  of  every  unclean 
and  hateful  bird:  for  she  has  caused  all  the  nations  to  drink 
of  the  Avine  of  her  raging  Avhoredom;  and  the  kings  of  the 
earth  have  connnitted  whoredom  with  her,  and  the  mer- 
chants of  the  eaith  have  been  enriched  by  the  abundance  of 
her  luxuries. 

4.-!-And  I  heard  another  voice  from  heaven,  saying-, 
Come  out  from  her,  my  people,  that  you  may  not  be  partakers 
with  her  in  her  sins,  and  that  you  may  not  partake  of  her 
plagues:  for  her  sins  have  followed  up  to  heaven,  and  her 
unrighteous  actions  are  come  up  in  remembrance  before 
God.  Give  her,  as  he  also  has  given;  and  i-ecompense  to 
her  double,  according  to  her  works:  in  the  cup  which  she 
has  mingled,  mingle  to  her  double.  In  proportion  to  the 
degree  in  which  she  has  made  ostentation  of  her  glory,  and 
lived  in  luxury,  inflict  upon  her  toi-ment  and  grief.  Because 
she  has  said  in  her  heart,  I  sit  as  a  queen,  and  am  not  a 
widow,  and  shall  not  see  sorrow;  therefore,  in  one  day  shall 
her  plagues  come — death,  and  mourning,  and  famine;  and 
she  shall  be  burnt  with  fire;  for  strong  is  the  Lord  God  who 
judges  her.  And  the  kings  of  the  earth,  who  have  com- 
mitted Ibrnication,  and  lived  in  luxury  with  her,  shall  mourn 
and  lament,  when  they  shall  see  the  smoke  of  her  bui'uing, 
standing  afar  off,  for  fear  of  her  torment,  saying,  Alas!  alas! 
the  great  city,  Babylon;  the  strong  city!  for  in  one  hour  is 
thy  judgment  come.  And  the  merchants  of  the  earth  shall 
wail  and  lament  over  her,  because  no  one  buys  their  wares 
any  longer — the  merchandise  of  gold,  and  silver,  and  jew- 
els, and  pearls,  and  fine  linen,  and  purple,  and  silk,  and  scar- 
let, and  every  odoriferous  wood,  and  every  vessel  of  ivory, 
and  every  vessel  of  most  precious  wood,  and  of  bi-ass,  and 
of  iron,  and  of  marble,  and  cinnamon,  and  perfume,  and 


Dh.  XIX.  REYELATION.  447 

myrrh,  and  incense,  and  wine,  and  oil,  and  fine  flonr,  and 
wheat,  and  oxen,  and  sheep,  and  horses,  and  chariots,  and 
skives,  and  souls  oi'men.  And  the  li'uits  which  thy  soul  de- 
sired, are  gone  from  thee;  and  all  delicious  and  splendid 
things  are  departed  from  thee,  and  thou  shalt  never  find  them 
any  more.  The  merchants  of  these  commodities,  who  were 
enriched  by  her,  shall  stand  afar  ofi",  for  fear  of  her  toi-- 
ment,  wee])ing',  and  mourning,  and  saying,  Alas!  alas!  the 
great  city,  that  was  clothed  with  fine  linen,  and  purple,  and 
scarlet,  and  adorned  with  gold,  and  precious  stones,  and 
pearls;  for  in  one  hour  all  these  riches  are  laid  waste.  And 
every  pilot,  and  every  passenger,  and  the  mariners,  and  all 
that  bestow  their  labor  upon  the  sea,  stood  afar  oif,  and 
cried,  when  they  saw  the  smoke  of  her  burning,  saying, 
What  city  is  like  to  the  great  city!  And  they  cast  dust 
upon  their  heads,  and  cried,  weeijing,  and  mourning,  saying, 
Alas!  alas!  the  great  city,  by  whose  magnificent  expenses, 
all  that  had  ships  in  the  sea  were  eni'iched;  for  she  is  made 
desolate  in  one  houi"!  Rejoice  over  her,  thou  heaven,  and 
you  saints,  and  apostles,  and  prophets;  tor  on  your  account 
God  has  pi'onounced  sentence  upon  her. 

21. — And  a  strong  angel  took  a  stone,  like  a  great  mill- 
stone, and  cast  it  into  the  sea;  saying,  Thus  shall  Babylon, 
the  great  city,  be  dashed  down  with  violence,  and  never  be 
found  again.  And  the  voice  of  harpers,  and  musicians,  of 
them  that  play  the  flute,  and  sound  the  trumpet,  shall  be 
heard  no  more  in  thee;  and  no  artificer  of  any  trade,  shall 
be  found  any  more  in  thee;  nor  shall  the  noise  of  the  mill- 
stone be  heard  any  more  in  thee;  anil  the  light  of  a  lamp 
shall  be  seen  no  more  in  thee;  and  the  voice  of  the  bride- 
groom, and  of  the  bride,  shall  be  heard  no  more  in  thee:  be- 
cause thy  merchants  were  the  grandees  of  the  earth — be- 
cause by  thy  sorceries  were  all  the  nations  deceived:  and  in 
her  was  found  the  blood  of  prophets,  and  of  saints,  even  of 
all  those  who  were  slain  upon  the  earth. 

XIX. — Aui'  alter  these  things,  I  heard  the  voice  as  of  a 
great  multitude  in  heaven,  saying.  Hallelujah!  salvation, 
and  glory,  and  power,  to  the  I^ord  our  God;  for  his  judg- 
ments are  true  and  righteous  ;  for  he  has  judged  the  great 
harlot,  who  corrupted  the  earth  with  her  fornication;  and 
he  has  avenged  the  blood  ol"  his  servants  shed  by  her  hantt. 
And  a  second  time  they  said,  Ilalk'hijah!  And  the  smoke 
of  her  torment  ascended  Ibi-  ever  and  ever.  And  the  tv/en- 
ty-four  elders,  and  the  four  living  creatures  fell  down  and 
worshiped  God,  sitting  upon  the  throne,  saying,  Amen! 
Hallelujah!     And  a  voice  came  out  from  the  throne,  which 


448  EEVELATrO^  Ch.  XTX. 

said,  Praise  our  Gocl,  all  you  his  servauts,  you  that  lear  him, 
both  small  aud  great.  Aud  I  heard  a  sound,  which  was  as 
the  voice  of  a  great  multitude,  and  as  the  voice  of  many 
waters,  and  like  the  peal  of  mighty  thunderings,  sayi:!g, 
Hallelujah!  for  the  Lord  God,  the  Omnipotent,  reignsi  SV"* 
rejoice,  and  exult,  and  give  glory  to  him,  because  the  m  ir- 
riage  of  the  Lamb  is  come,  and  his  wife  has  prepared  her- 
self. And  it  was  given  to  her  that  she  should  be  clothed  in 
fine  linen,  pure  and  resplendent;  and  the  fine  linen  is  the 
righteous  acts  of  the  saints.  And  he  said  to  me,  Write — 
Happy  are  they  who  are  invited  to  the  marriage  supper  of 
the  Lamb!  And  he  said  to  me,  These  are  the  true  words 
of  God. 

10. — And  I  fell  before  his  feet  to  worship  him;  and  he 
said  to  me.  See  you  do  it  not:  I  am  a  fellow-servant  with 
you,  and  with  your  brethren  who  keep  the  testimony  of 
Jesus.  Worship  God;  for  the  testimony  of  Jesus  is  the 
spirit  of  the  prophecy. 

11. — And  I  saw  heaven  opened,  and  behold,  a  white  horse; 
and  he  that  sat  upon  it  was  called  Faithful  and  True;  and 
he  judges  and  makes  war  in  righteousness:  whose  eyes  are 
as  aflame  of  fire;  and  many  diadems  were  upon  his  head, 
having  a  name  wi'itten  which  no  man  knows  but  himself: 
and  he  was  clothed  in  a  gai-ment  dipt  in  blood,  and  his  name 
is  called  THE  WOKD  OF  GOD.  And  the  armies  which 
are  in  heaven  followed  him,  riding  on  white  horses,  clothed 
in  fine  linen,  white  and  clean.  And  there  went  out  of  his 
mouth  a  sharp  sword,  that  with  it  he  might  smite  the  na- 
tions: and  he  shall  govern  them  with  a  rotl  of  iron;  and  he 
treads  the  wine  press  of  the  indignation  and  wrath  ol"  Al- 
mighty God.  And  he  has  upon  his  garment  and  his  thigh 
a  name  written— KIIS'G  OF  KINGS,  AND  LORD  OF 
LORDS.  And  I  saw  a  single  angel  standing  in  the  sun; 
and  he  cried  with  a  loud  voice,  saying  to  all  the  birds  of 
prey,  which  were  flying  in  the  midst  of  heaven.  Come,  and 
assemble  yourselves  to  the  great  supper  of  God:  that  you 
may  eat  the  flesh  of  kings,  and  the  flesh  of  commanilers,  and 
the  flesh  of  the  mighty,  and  the  flesh  of  horses,  and  of  those 
that  sat  on  them;  and  the  flesh  of  all,  both  ireemen  and 
slaves,  both  small  aud  great.  And  I  saw  the  beast,  and  the 
kings  of  the  earth,  and  their  ai-mies  gathered  together  to 
make  war  with  him  who  sits  upon  the  white  horse,  and  with 
his  army.  And  the  beast  was  taken  captive,  and  with  him  the 
fidse  pi'ophet,  who  had  wrought  signs  before  him^  by  which 
he  deceived  those  who  received  the  mark  of  the  beast,  and 
those  who  worshiped  his  image;  both  of  whom  were  cast 


Ch.  XX.  KEVELATIOI^.  449 

alive  into  the  lake  of  fire  which  burned  with  brimstone. 
And  the  rest  were  shiin  with  the  sword  that  came  out  of  the 
mouth  of  him  who  sat  on  the  horse:  and  all  the  birds  were 
satiated  with  their  flesh. 

XX. — And  I  saw  an  angel  descending  li-om  heaven, 
who  had  the  key  of  the  abyss,  and  a  great  chain  in  his 
hand.  And  he  laid  hold  on  the  dragon,  that  old  serpent, 
who  is  the  Devil,  and  Satan,  and  bound  him  lor  a  thousand 
years;  and  he  cast  him  into  the  abyss,  and  shut  him  down, 
and  set  a  seal  upon  him,  that  he  might  not  deceive  the  na- 
tions any  more,  till  the  thousand  years  wei'e  accomplished; 
and  then  he  must  be  loosed  again  for  a  little  time.  And  I 
saw  thiones,  and  they  sat  upon  them,  and  judgment  was 
given  to  them — even  the  souls  of  them  who  had  been  be- 
headed I'or  the  testimony  of  Jesus,  and  for  the  word  of  God, 
and  who  had  not  worshiped  the  beast,  noi-  his  image,  and 
had  not  received  his  mark  in  their  foreheads,  and  upon  their 
hands;  and  they  lived,  and  reigned  with  Christ  a  thousand 
years:  but  the  rest  of  the  dead  revived  not  till  the  thousand 
years  were  accomplished:  this  is  the  first  lesurrection. 
Happy  and  holy  is  he  who  has  a  part  in  the  fii'st  resun-ec- 
tion!  on  such,  the  second  death  shall  have  no  power;  but 
they  shall  be  the  priests  of  God,  and  of  Christ:  and  they 
shall  reign  with  him  a  thousand  years. 

7. — And  when  the  thousand  years  shall  be  accomplished, 
Satan  shall  be  loosed  from  his  confinement;  and  he  shall  go 
foi'th  to  deceive  the  nations  which  are  in  the  four  corners  of 
the  earth.  Gog  and  Magog,  to  gathei-  them  together  for 
war;  whose  number  is  like  the  sand  of  the  sea.  And  they 
went  up  over  the  breadth  of  the  earth,  and  sin-rounded  the 
camp  of  the  saints,  and  the  beloved  city:  and  (ire  came 
down  from  God,  out  of  heaven,  and  devoured  them.  And 
the  devil,  wIki  had  deceived  them,  was  east  into  the  lake  of 
tire  and  brimstone,  where  the  beast  and  the  lalse  prophet 
were :  and  they  shall  be  tormented  day  and  night  lor  ages 
and  ages. 

11. — And  I  saw  a  great  white  throne,  and  him  who  sat  on 
it,  from  whose  face  earth  and  heaven  fled  away,  and  there 
was  found  no  i)lace  for  them.  And  I  saw  the  dead,  small  and 
great,  staniling  before  God;  and  the  books  were  opened: 
and  another  book  was  opened,  which  is  the  book  of  life. 
and  the  dead  were  judged  out  of  the  things  written  in  the 
books,  according  to  their  works.  And  the  sea  gave  up  the 
dead  that  were  in  it;  and  death  and  hades  gave  up  the  dead 
that  were  in  them :  and  they  wei-e  judged  every  one  accord- 
29 


450  REVELATION.  Oh.  XXI. 

ing  to  his  works.  And  death  and  hades  were  cast  into  the 
lake  of  fire :  this  is  the  second  death.  And  if  any  one  was 
not  found  written  in  the  book  of  life,  he  was  cast  into  the 
lake  of  fire. 

XXI. — And  T  saw  a  new  heaven,  and  a  new  earth ;  for 
the  former  heaven  and  the  former  earth  were  passed  away: 
and  the  sea  was  no  more.  And  I,  John,  saw  the  holy  city, 
the  IS^ew  Jerusalem,  descending  from  God,  out  of  heaven, 
prepared  like  a  bride  adorned  for  her  husband.  And  I 
heard  a  great  voice  out  of  heaven,  saying,  Behold,  the  tab- 
ernacle of  God  is  with  men,  and  he  shall  pitch  his  tent 
among  them,  and  they  shall  be  his  people,  and  God  himself 
shall  be  among  them — their  God.  And  he  shall  away  wipe 
every  tear  from  their  eyes;  and  death  shall  be  no  more,  nor 
grief,  nor  crying;  nor  shall  there  be  any  more  pain:  for  the 
former  things  are  passed  away.  And  he  that  sat  upon  the 
throne,  said,  Behold,  I  make  all  things  new.  And  he  said 
to  me.  Write,  for  these  are  true  and  fiiithful  words.  And 
he  said  to  me.  It  is  done.  I  am  the  Alpha  and  the  Omega, 
the  Beginning  and  the  End :  I  will  give  to  him  that  is  athirst, 
of  the  fountain  of  the  water  of  life  freely.  The  conqueror 
shall  inherit  all  things:  and  I  will  be  to  him  a  God,  and  he 
shall  be  to  me  my  son.  But,  as  for  the  cowards,  and  unbe- 
lieving, and  the  abominable,  and  raurderei's,  and  prostitutes, 
and  sorcerers,  and  idolaters,  and  all  liars — their  part  shall 
be  in  the  lake  which  burns  with  fire  and  brimstone,  which 
is  the  second  death. 

9. — And  there  came  one  of  the  seven  angels,  who  had 
the  seven  vials  full  of  the  seven  last  plagues;  and  spoke 
with  me,  saying.  Come,  and  I  will  show  you  the  bride,  the 
Lamb's  wife.  And  he  brought  me,  in  the  Spirit,  to  a  great 
and  high  mountain;  and  he  showed  me  the  city,  the  holy  Je- 
i"usalem,  coming  down  out  of  heaven  from  God,  having  the 
glory  of  God;  (its  luster  was  like  to  that  of  a  precious  gem, 
even  as  a  jasper  stone,  clear  as  crystal,)  having  a  great  and 
high  wall;  having  also  twelve  gates,  and  over  the  gates 
twelve  angels,  ami  names  written  upon  them,  which  are  the 
names  of  the  twelve  tribes  of  the  sons  of  Israel:  on  the 
east,  three  gates;  on  the  north,  three  gates;  and  on  the 
south,  three  gates;  and  on  the  west,  three  gates.  And  the 
wall  of  the  city  had  twelve  foundations;  and  on  them  the 
names  of  the  twelve  Apostles  of  the  Lamb.  And  he  that 
spoke  with  me,  had  a  golden  reed,  that  he  might  measure 
the  city,  and  its  gates  and  wall.  And  the  city  is  square, 
and  its  length  is  equal  to  its  lireadth:  and  he  measured  the 
city  with  the  reed,  twelve  thousand  furlongs:  and  its  length, 


Ch.  XXII.  EVELATION,  451 

and  its  breadth,  and  s  hight,  are  equal.  And  he  measured 
its  wall,  OIK'  luindred  and  forty-four  cubits,  according- to  the 
measui-e  ol"  a  man,  that  is,  of  an  angel.  And  the  wall  was 
built  of  jasi)er,  and  the  city  was  pure  gold,  like  refined 
glass.  And  the  foundations  of  the  walls  of  the  city,  were 
adorneil  with  every  precious  stone.  The  first  foundation  is 
jasper;  the  second,  sapphire;  the  third,  chalcedony;  the 
foiu'th,  emerald;  the  fifth,  sardonyx;  the  sixth,  sardius;  tlu 
seventh,  chrysolite;  the  eighth,  beryl;  the  ninth,  topaz;  the 
tenth,  chrysoprasus;  the  eleventh,  hyacinth;  and  the  twelfth, 
amethyst.  And  the  twelve  gates  were  twelve  pearls:  each 
of  the  gates  was  of  one  pearl.  And  the  street  of  the  city 
was  pure  gold,  like  transparent  glass.  And  I  saw  no  tem- 
ple in  it,  for  the  Lord  God  Almighty,  and  the  Lamb,  are  the 
temple  of  it.  And  the  city  had  no  need  of  the  sun,  neither 
of  the  moon,  to  shine  in  it;  for  the  glory  of  the  Lord  en- 
lightened it,  and  the  Lamb  is  the  light  of  it.  And  the  na- 
tions of  the  saved  shall  walk  in  its  light;  and  the  kings  of 
the  earth  do  bring  their  glory  and  their  honor  into  it.  And 
the  gates  of  it  shall  not  be  shut  by  day;  (for  there  shall  be 
no  night  there.)  And  they  shall  bring  the  glory  and  the 
honor  of  the  nations  into  it.  And  nothing  unclean  shall  en- 
ter into  it,  nor  anything  which  jiractices  abomination  and 
ialsehood;  but  only  those  who  are  written  in  the  Lamb's 
book  of  life. 

XXII. — And  he  showed  me  a  I'iver  of  water  of  life,  clear 
as  crystal,  issuing  out  of  the  throne  of  God,  and  of  the 
Lainb.  In  the  midst  of  the  broad  street,  and  on  each  side 
of  the  river,  was  the  tree  ol"  life,  producing  twelve  kinds  of 
fruit — producing  its  fruit  every  month:  and  the  leaves  of 
the  tree  are  lor  the  healing  of  the  nations.  And  every  curse 
shall  cease.  And  the  throne  of  God,  and  of  the  Lamb,  shall 
be  in  it;  and  his  servants  shall  serve  him.  And  they  shall 
see  his  face:  and  his  name  shall  be  boi'ne  upon  their  fore- 
heads. And  there  shall  be  no  more  night;  and  they  have 
no  need  of  a  lamp,  nor  of  the  light  of  the  sun;  because  the 
Lord  God  shall  enlighten  them:  and  they  shall  leign  lor 
ever  and  ever. 

6. — And  he  said  to  me.  These  words  are  faithful  and  true. 
And  the  Lord  God  of  the  holy  prophets,  has  sent  his  holy 
angel  to  show  his  servants  what  must  quickly  be  done. 
Behold,  I  come  quickly :  blessed  is  he  who  keeps  the  words 
of  the  i)rophecy  of  this  book.  And  I,  John,  saw  and  heard 
these  things,  and  when  1  heard  and  saw  them,  I  fell  down 
to  worship  before  the  feet  of  the  angel  who  showed  me  these 
things.     Ajid  he  said  to  me.  See  you  do  it  not:  I  am  a  fel- 


452  REVELATION.  Ch.  XXIl 

low-servant  with  you,  and  of  your  brethren,  the  proj)hets, 
and  of  those  who  keep  the  words  of  this  book :  worship  God. 

10. — And  he  said  to  me,  Seal  not  up  the  words  of  the 
prophecy  of  this  book;  for  the  time  is  near.  Let  him  that 
is  unjust,  be  imjust  still;  and  let  him  that  is  polluted,  be 
polluted  still;  and  let  him  that  is  righteous,  be  righteous 
still;  and  let  him  that  is  holy,  be  holy  still.  Behold,  I  come 
quickly;  and  my  reward  is  with  me:  I  will  recompense  to 
every  man  according  as  his  works  shall  be.  I  am  the  Alpha 
and  the  Omega — the  Beginning  and  the  End:  the  First  and 
the  Last. 

14. — (Happy  are  they  who  keep  his  commandments,  that 
they  may  have  the  privilege  to  eat  of  the  tree  of  life;  and 
they  shall  enter  by  the  gates  into  the  city.  Without  are  the 
dogs,  and  the  sorcerers,  and  the  fornicators,  and  the  mur- 
dei'ers,  and  the  idolaters,  and  every  one  who  loves  and  in- 
vents a  lie. ) 

16. — I,  Jesus,  have  sent  my  angel  to  testify  these  things 
to  you,  in  the  congregations.  I  am  the  Root  and  the  Off- 
spring of  David;  the  bright  and  the  Morning  Star.  And 
the  Spirit  and  the  Bi'ide  say.  Come:  and  let  him  that  hears, 
say,  Come:  and  let  him  that  is  thirsty,  come:  whoever  will, 
let  him  take  of  the  water  of  life  ii'eely. 

18. — And  I  testify  to  every  one  that  hears  the  words  of 
the  prophecy  of  this  book,  If  any  man  add  to  these  things, 
Grod  shall  add  to  him  the  plagues  which  arc  written  in  this 
book :  and  if  any  one  take  away  from  the  words  of  the  book 
of  this  prophecy,  God  will  take  away  his  part  out  of  the 
book  of  lite,  and  out  of  the  holy  city — the  things  which  are 
written  in  this  book.  He  who  testifies  these  things,  says, 
Surely  I  come  quickly.     Amen.     Even  so,  come,  Lord  Jesus. 

21. — May  the  favor  of  the  Lord  Jesus  Christ  be  with  all 
the  Baintsl 


APPENDIX. 


TABLE    I. 

Containing  the  PROPER  names  uliich  arc  found  in  the  New  Testament,  etymo- 
logically  explained,  and  accented  for  pronunciation,  according  to  the  most 
approved  sta7idards. 

SCHEME  OF  VOWEL  SOUNDS 

A,  has  four  sounds  : 

1.  The  long  slender  English  sound,  as  in  fate,  fa-tal. 

2.  The  long  Italian  sound,  as  is  far,  fa-ther. 

3.  The  broiid  German  sound,  as  in  wall,  wa-ter. 

4.  The  short  Italian  sound,  as  in  mat,  mar  ry. 
E,  has  two  sounds  ; 

1.  The  long  slender  sound,  as  iu  mete,  me-tre. 

2.  The  short  sound,  as  in  men,  met-tle. 
I,  has  two  sounds  : 

1.  The  long  dipthongal  sound,  as  in  pine,  pi-ny. 

2.  The  short  simple  sound,  as  in  pin,  pitch -er. 
0,  has  four  sounds : 

1.  The  long  open  sound,  as  in  no,  note. 

2.  The  long  close  sound,  as  in  move,  mover. 

3.  The  long  broad  sound,  as  in  for,  nor. 

4.  The  short  broad  sound,  as  in  hot,  not. 
U,  has  three  sounds  : 

1.  The  long  dipthongal  sound,  as  in  tube,  tu-mult. 

2.  The  short  simple  sound,  as  in  sup,  sup-per. 

3.  The  middle,  or  obtuse  sound,  as  in  full,  ful-ly. 

Rule  1.  The  vowel  y  has  the  same  sounds  as  i,  and,  of  course,  its  pronun- 
ciation is  subjected  to  the  same  rules. 

Rule  2.  When  the  accented  syllable,  in  any  word,  has  the  accent  upon  tlio 
vowel,  it  sounds  long;  when  upon  the  consonant,  the  preceding  vowel  always 
sounds  short. 

KEMARKS  ON   SOME  OF  THE  CONSONANTS. 

1.  C,  before  a,  o,  u,  and  h,  is  pronounced  like  k,  as  in  came,  come,  cut, 
chord. 

2.  C,  before  e,  i,  and  y,  is  pronounced  like  tlie  sharp  hissing  s,  as  in  cite, 
ci-ted. 

1.  G,  before  a,  o,  and  u,  is  always  sounded  hard,  as  in  game,  gone,  gun. 
'  2.  G,  before  c,  i,  and  v,  is  generally  pronounced  soft,  as  in  gem,  giu,  gyve. 
Exceptions  are  italicised. 

1.  S  is  mostly  pronounced  sharp,  as  in  sin,  hiss. 

2.  S  is  sometimes  flat,  like  z,  as  in  has,  was. 

1.  Ti,  before  a  vowel,  is  sometimes  pronounced  soft,  like  she,  as  in  Egyptian. 

2.  Ti,  is  sometimes  hard  and  short,  as  in  Ac-ti-um,  sa-ti-e-ty. 

Note  1.  When  s  and  ti  arc  pronounced  as  marked  number  2,  they  are 
printed  in  italics — as  are,  likewise,  all  silent  letters. 

Note  2.  When  the  pronunciation  of  a  word  can  not  be  precisely  ascertained, 
by  due  attention  to  the  above  scheme,  rules,  and  remarks,  it  is  twice  printed, 
first,  according  to  the  spelling — second,  according  to  the  pronunciation. 

(  1   ) 


API'ENTIIX. 


AA'RON,  a  teacher,  lofty. 

A-bad'don,  the  dcstroyei. 

Ab'ba,  father. 

A'bel,  vanity,  breath,  vapor. 

A-bi'a,  the  Lord  is  my  father. 

A-bi'a-thar,  excellent  father. 

Ab-i-le'ne,  the  father  of  mourning. 

A-bi'ud,  father  of  praise.  [titude. 

A'bra-ham,  the  father  of  a  great  mul- 

A'bram,  a  high  father. 

A-cel'da-ma,  the  field  of  blood. 

A-cha'i-a,  grief,  or  trouble. 

A-cha'i-cus,  a  native  of  Achaia. 

A'chaz,  one  that  possesses. 

A'chim,  preparing  or  revenging. 

Ad'am,  earthy,  red. 

Ad'di,  my  witness,  adorned,  prey. 

Ad'ma/t,  red  earth,  or  of  blood. 

Ad-ra-mytV(-um,  the  court  of  death. 

Ad'ri-a,  name  of  a  city. 

Ag'a-bus,  a  locust,  feast  of  the  father. 

A'gar,  stranger,  gathered  together. 

A-grip'-pa,  one  who  caused  great  pain 
at  his  birth. 

Al-ex-an'der,  one  who  assists  men. 

Al-ex-an'dri-ans,  citizens  of  Alexan- 
dria.* 

Al-ex-an'dri-a,  in  honor  of  Alexander. 

Al'pha,  first  letter  of  the  Greek  al- 
phabet. 

Al-phe'us,  a  thousand,  learned,  chief. 

A-min'a-dab,  my  people  are  liberal. 

A'man,  fiiithful,  true. 

A'men',  so  let  it  be. 

A'mos,  loading,  weighty. 

Am-phip'o-lis,  a  city  of  Macedonia. 

Am'pli-as,  large. 

A-nath'e-ma,  a  solemn  curse. 

An-a-ni'as,  the  cloud  of  the  Lord. 

An'drew,  a  stout  and  strong  man. 

Au-dron'i-cus,  a  man  excelling  others. 

An'na,  gracious,  or  one  who  gives. 

An'nas,  one  who  answers,  humble. 

An'ti-och,  speedy  as  a  chariot. 

An'ti-pas,  for  all,  or  against  all. 

Au-tip'a-tris,  for  or  against  the  father. 

A-pel'les,  excluder. 

A-pol-lo'ni-a,  perdition,  destruction. 

A-pol'los,  who  destroys,  or  wastes. 

A-pol'lyon,  one  who  destroys. 

Ap'phi-a,  Aph'-e-a,  that  produces. 

Ap'pii-Fo'rum,  city  founded  by  Appi- 
us  Claudius. 

A'qui-la,  A'qwe-la,  an  eagle. 

A-ra'bi-a,  evening,  wild,  and  desert. 

A'ram,  highness. 

Ar-clie-la'us,  the  prince  of  the  people. 

Ar-chip'pus,  governor  of  horses. 


A-re-op'a-gu3,  the  Hill  of  Mars,  Athe- 
nian coniii-ii.  [oil 

A-re-op'a-gite.  member  of  said  coun 

Ar-e'tas,  one  who  is  agreeable. 

A-ri-ma-the'a,  a  lion,  dead  to  the  Lord 

A-ris-tar'chus,  a  good  prince. 

A-ris-tob'u-lous,  a  good  counselor. 

Ar-ma-god'don,  mountain  of  the  goa 
pel,  of  Megiddo. 

Ar-phax'ad,  a  healer  of  desolation. 

Ar'te-mas,  whole,  sound. 

A'sa,  a  physician,  or  cure. 

A'ser,  happiness. 

A'si-a,  muddy,  boggy. 

As'sos,  approaching. 

A-.syn'cri-tus,  incomparable. 

A'thens,  a  city  of  Greece. 

A-the'ni-ans,  citizens  of  Athens. 

At-ta-li'a,  that  increases  or  sends. 

Au-gus'tus,  increased,  augmented. 

A'zor,  he  that  assists. 

A-zo'tus,  like  Ashdod,  pillage. 

BAB'Y-LON,  confusion. 

Ba'laam,  the  old  age,  or  ancient  of  the 
people,  or  their  destruction. 

Ba'lak,  who  lays  waste  and  destroys. 

Ba-rab'bas,  son  of  shame,  confusion. 

Bar-a-chi'as,  who  blesses  God. 

Ba'rak,  thunder,  or  in  vain. 

Bar-je'sus,  son  of  Jesus  or  Joshua. 

Bar-jo'na,  son  of  Jona,  or  of  a  dove. 

Bar'na-bas,  the  son  of  exhortation. 

Bar'sa-bas,  son  of  rest.       [the  waters. 

Bar-thol'o-mew,  a  son   that  suspends 

Bar-te-me'us,  son  of  the  honorable. 

Be-el'ze-bub,  god  of  the  fly. 

Be'li-al,  wicked,  of  no  account. 

Ben'ja-min,  son  of  the  right  hand. 

Be-re'a,  heavy,  weighty. 

Ber-ni'ce,  one  that  brings  victory. 

Beth-ab'a-ra,  the  house  of  passage. 

Bcth'a-ny,  the  house  of  song,  or  of  af- 
fliction. 

Beth'el,  the  house  of  God. 

Beth-es'da,  house  of  pity,  or  mercy. 

Beth'le-hem,  the  house  of  bread. 

Beth'pha-ge,  the  house  of  the  mouth. 

Beth-sa'i-da,  the  house  of  fruits,  jr 
of  food,  or  of  snares. 

Bi-thyn'i-a,  violent  precipitation. 

Blas'tus,  that  buds  and  brings  forth. 

Bo-a-ner'ges,  sons  of  thunder. 

Bo'oz,  in  strength. 

CAI'A-PHAS,  he  that  seeks  with  dil 

igence,  one  that  vomits. 
Cain,  possession,  or  posscs.sed. 


Al'l'KNDIX 


Ca-i'nan,  possossor,  purchaser. 
Cal'va-ry,  llu-  [ihico  of  a  skull. 
C'a'na,  zeal,  joalnusy,  or  possession. 
Ca'naan,    merchant,    trader,     or     that 

humbles  and  subdues. 
Ca'naan-ite,  a  citizen  of  Canaan. 
Can'da-ce,  who  possesses  contrition. 
Ca-per'na-um,  flie  field  of  repentance, 

or  city  of  comfort. 
Cap-pa-do'ci-a,  a  sphere,  a  hand. 
Car'pus,  fruit,  fruitful. 
Cas'tor,  a  sea  dog,  or  beaver. 
Ce'dron,  black,  or  sad. 
Cen'chre-a,  millet,  small  pulse. 
Ce'phas,  a  rock,  or  stone. 
Ce'sar,  I  cut ;  because  he  was  cut  out 

of  his  mother's  womb. 
Ce-sa're-a,  in  honor  of  Cesar. 
Chal-ced'o-iiy,  a  precious  stone,  varie- 
gated with  divers  colors  in  the  form 

of  clouds. 
Chal'de-aus,  citizens  of  Chaldea. 
Cha'naan,  possessor  or  purchaser. 
Char'ran,  a  singing  or  calling  out. 
Chi'os,  open  or  opening. 
Chlo'e,  green  herb. 
Cho-ra'zin,   the    secret,   or  here   is  a 

mystery. 
Christ,  the  anointed. 
Chrys'o-lite,  a  precious  stone  of  a  gold 

color,  and  very  transparent. 
Chrys'tal,  an  exceedingly  bright,  clear, 

and   transparent  stone,  of  a  watery 

color. 
Chu'sa,  the  seer  or  prophet. 
Ci-li'ei-a,  which  rolls  or  overturns. 
Cis,  hard. 

Clau'da,  a  lamentable  voice 
Clau'di-a,  lame. 
Clem'ent,  mild,  good,  merciful. 
Cle'o-pas,  the  whole  glory. 
Cni'dus,  dedicated  to  Venus. 
Co-los'se,  punishment,  correction. 
Co-los'si-ans,  citizens  of  Colosse. 
Co'os,  silk  garments. 
Co're,  bald. 
Cor'inth,  which  is  satisfied,  ornament, 

beauty. 
Co-rin'thi-ans,  citizens  of  Corinth. 
Co-rin'thus,  ornament. 
Cor-ne'li-us,  of  a  horn. 
Cos,  silk  garments. 
Co'«am,  adorned. 
Cres'ccns,  growing,  increasing. 
Crete,  carnal,  fleshly. 
Cre'tans,  citizens  of  Crete. 
Cris'pus,  curled. 
Cy'prus,  fair,  fairness. 


Cy'rc-ne,  a  wall,  coldness,  a  floor. 
Cy-re'iii-an,  a  citizen  of  Cyrene. 
Cy-re'ui-us,  who  governs. 

DAL-MA'TIA,  deceitful  lamps. 
Dal-ma-nu'tha,  bucket,  branch. 
Dam'a-ris,  little  woman. 
Da-nias'cus,  similitude  of  burning. 
Dam'a-scenes,  of  Damascus. 
Dan'i-el,  judgment  of  God. 
Da'vid,  well-beloved,  dear. 
De-eap'o-lis,  ten  cities. 
De'mas,  popular. 
De-met'ri-us,  belonging  to  corn. 
Dcr'be,  a  sting. 
Di-a'na,  luminous,  perfect. 
Did'y-mus,  a  twin,  double. 
Di-o-nys'i-us,  divinely  touched. 
Di-ot're-phes,  nourished  by  Jupiter. 
Dor'cas,  the  female  of  a  roebuck. 
Dru-sil'la,  watered  by  the  dew. 

E'GYPT,  that  troubles,  or  oppresses 

E-gyp'tian,  a  citizen  of  Egypt. 

E'lam,  a  young  man. 

E'lam-ites,  inhabitants  of  Elam. 

E-le-a'zar,  help  of  God,  court  of  God. 

E-li-a'kim,  resurrection  of  God. 

E-li'as,  God  the  Lord. 

E'li-E'li-La-ma-Sa-bac'thani,  my  God, 
my  God,  why  hast  thou  forsaken  me. 

E-li-e'zer,  the  help  of  the  Lord. 

E-lis'a-beth,  the  oath  of  God. 

E-li'se-us,  salvation  of  God. 

E-li'ud,  (jod  is  my  praise. 

El-mo'dam,  the  god  of  measure. 

E'lo-i-E'lo-i-La'ma-Sa-bac'thani,  my 
God,  my  God,  why  hast  thou  for- 
saken me. 

El'y-mas,  a  magician. 

E-man'u-el,  God  with  us. 

Em'ma-us,  people  despised,  or  obscure 

E-ne'as,  laudable. 

E'noch,  dedicated,  disciplined. 

E'non,  cloud,  mass  of  darkness 

E'nos,  fallen  man. 

E-paph'ras,  agreeable. 

E-paph-ro-di'tus,      agreeable,      hand 
some. 

E-pen'e-tus,  worthy  of  praise. 

E-phe'.si-ans,  citizens  of  Ephesus. 

E'phra-ini,  fruitful. 

Epli'c-sus,  desire. 

Eph'pha-tha,  be  opened. 

Ep-i-cu-re'aiis,  who  give  assistatoe 

E-j)i'rus,  neighboring  to. 

Er,  watch,  or  enemy, 

E-ras'tus,  lovely. 


APPENDIX. 


E-«ai'as,  the  salvation  of  the  Lord. 
E'sar-had'don,  that  binds  joy,  or  that 

closes  the  point. 
E'«au,  he  that  acts,  or  finishes. 
Es'li,  near  me. 
Es'rom,  dart  of  joy,  division  of   the 

song. 
E-thi-o'pia-a,  blackness,  heat. 
Eu'bu-lus,  prudent,  good  counselor. 
Eu-ni'ce,  good  victory. 
Ku-o'di-as,  sweet  scent. 
Eu-roc'ly-don,  a  levanter,  raising  great 

vpaves. 
Eu'ty-chus,  happy,  fortunate. 
Eve,  living,  enlivening. 
Ez-e-ki'as,  strong  in  the  Lord. 

FAIR-HA'VENS. 
Fe'lix,  happy,  prosperous. 
Fes'tus,  festival,  joyful. 
For-tu-na'tus,  lucky,  fortunate. 

GAB'BA-THA,  high,  elevated 
Ga'bri-el,  God  is  my  strength. 
Gad,  a  troop. 

Gad-a-re'ues,  citizens  of  Gadara. 
Ga'i-us,  Lord,  or  unearthy  man. 
Ga-la'ti-a,  white,  the  color  of  milk. 
Ga-la'ti-ans,  citizens  of  Galatia. 
Gal'i-lee,  wheel,  revolution,  heap. 
Gal-i-le'ans,  citizens  of  Galilee. 
Gal'li-o,  who  sucks,  or  lives  on  milk. 
Ga-uia'li-el,  recompense  of  God. 
Ga'za,  strong,  or  a  goat. 
Gen-nes'a-ret,  garden  of  the  prince. 
Ger-ga-se'nes,  those  who  come    from 

pilgrimage,  or  fight. 
(?eth-sem'a-ne,  a  very  fat  vale. 
Gid'e-OB,  he  that  bruises  and  breaks, 

or  cutting  off  iniquity. 
Gog,  roof. 

Gol'go-tha,  a  heap  of  skulls. 
Go-mor'rah,  rebellious  people. 
Greece,  the  country  of  Graecus. 
Gre'ci-ans,  citizens  of  Greece. 

IIA'GAR,  a  stranger,  or  that  fears. 
He'ber,  one  that  passes. 
He'brews,  the  descendants  of  Heber. 
He'li,  ascending,  climbing  up. 
Her'mes,  Mercury,  gain,  refuge. 
Her-mog'e-ncs,  begotten  of  Mercury, 

or  generation  of  lucre. 
Hcr'od,  the  glory  of  the  skin. 
He-ro'di-ans,  followers  of  Herod. 
He-ro'di-as.  the  wife  of  Herod. 
Hi-e-rap'o-lis,  holy  city.       [marriage. 
Hy-men'e-ag,  nuptial,  or  the  god    of 


I-CO'NI-UM,  I  come,  the  name  of  a 

city. 
I-du-me'a,  red,  earthy,  bloody. 
Il-lyr'i-cum,  joy,  founded  by  Illyriu;- 
Im-man'u-el,  God  with  us. 
I-o'ni-an,  effeminate. 
I'saac,  laughter. 
Is-car'i-ot,  a  man  of  murder. 
Is'ra-el,  who  prevails  with  God. 
Is'ra-el-ites,  descendants  of  Israel. 
Is'sa-char,  reward,  or  recompense. 
I-tal'i-an  band,  a  Roman  legion. 
It'a-ly,  the  country  of  Italus. 

JA'COB,  he  that  supplants,  or  under- 
mines. 

Ja'i-rus,  my  light,  who  diff'uses  light. 

Jam'bres,  the  sea,  with  poverty. 

James,  [same  as  Jacob.] 

Jan'na,  who  speaks. 

Jan'nes,  who  speaks. 

Ja'red,  he  that  descends. 

Ja'son,  he  that  cures,  or  that  gives 
medicines. 

Jas'per,  deep  green. 

Jech-o-ni'as,  preparation  of  the  Lord. 

Jeph'tha,  he  that  opens. 

Jer-e-mi'as,  exaltation  of  the  Lord. 

Jer'i-cho,  his  moon,  or  month. 

Je-ru'sa-lem,  vision  of  peace. 

Jes'se,  to  be,  or  who  is. 

Je'sus,  saviour. 

Jew,  derived  from  Judah. 

Jew'ry,  the  country  of  the  Jews. 

Jez'e-bel,  island  of  the  habitation. 

Jo-an'na,  the  favor  of  the  Lord. 

Job,  he  that  weeps. 

Jo'el,  he  that  wills  or  commands. 

John,  the  favor  of  the  Lord. 

Jo'na,  a  dove,  or  one  who  opposes. 

Jo'uau,  liberal. 

Jo'uas,  a  dove. 

Jop'pa,  beauty,  or  comeliness. 

Jo'ram,  to  cast. 

Jor'dan,  the  river  of  judgment. 

Jo'rim,  he  that  exalts  the  Lord. 

Jos'a-phat,  God  judges. 

Jo'se,  raised,  one  who  exists. 

Jo'seph,  increased. 

Jo'ses,  raised,  one  who  exists. 

Jo-si'as,  the  Lord  burns.  [Lord. 

Ju'da,  Ju'das,  Jude,  the  praise  of  the 

Ju-de'a,  the  land  of  Judah. 

Ju'li-a,  downy,  soft,  and  tender. 

Ju'li-us,  downy,  soft,  and  tender. 

Ju'ni-a,  youth. 

Ju'pi-ter,  the  father  that  helpeth. 

Jus'tus,  just,  upright. 


AI'PKNDIX. 


LA'JMKCH,  poor. 
La-od-i-ce'a,  just  people. 
La-od-i-ce'ans,  citizens  of  Laodicea. 
La-se'a,  built  upon   a   rock,  a  rocky 

country. 
Laz'a-rus,  assistance  of  God. 
Leb-he'up,  a  man  of  spirit. 
Ije'vi,  who  is  held  and  associated. 
.(C'vites,  dcscoiKhints  of  Levi. 
Li'nus,  nets. 
Lo'is,  better. 
Lord,  proprietor. 

Lot,  wrapped  up,  hidden,  covered. 
Lu'cas,  Lu'ei-us,  Luke,  luminous. 
Lyb'i-a,  cloudy,  rainy. 
Lyd'da,  Lyd'i-a,  magnet. 
Ly-sa'ui-as,  that  drives  away  sorrow. 
Lys'i-a,  dissolving. 
Lys'i-as,  dissolving. 
Lys'tra,  that  dissolves  or  disappears. 

MA-CE-DO'NI-A,  adoration. 

Ma'di-an,  [see  Median.] 

Mag'da-la,  magnificent,  elevated. 

Mag-da-le'ue,  elevated,  magnificent. 

Mu'gog,  roof,  or  that  covers. 

Mal'e-le-el,  he  that  praises  God. 

Mam'mon,  riches. 

Man-a'en,  a  comforter. 

Ma-nas'ses,  forgetfulness,  one  forgot- 
ten. 

Mar-a-nath'a,  our  Lord  shall  come. 

Mar'cus,  Mark,  polite,  shining. 

Mars'hill,  [see  Areopagus.] 

Mar'tlia,  who  becomes  bitter. 

Ma'ry,  exalted. 

Mat'ta-tha,  gift. 

Mat-ta-thi'as,  the  gift  of  the  Lord. 

Mat'than,  the  reins,  the  death  of 
them. 

Mat'thut,  gift,  he  that  gives. 

Ma/th'ew,  given. 

Mat-thi'as,  the  gift  of  the  Lord. 

Me'di-a,  measure,  habit,  covering. 

Me'di-au,  of  Media,  signifying  meas- 
ure. 

Mel-chi.s'e-dcc,  king  of  righteousness. 

Me-lo'a,  abounding  in  honey. 

Mel'i-ta,  Mel'i-tus,  affording  honey. 

Me'uan,  ardent,  witty. 

Mer-cu'ri-us,  to  buy  or  sell. 

Mes-o-po-ta'mi-a,  between  two  rivers. 

Mes-«i'as,  anointed. 

Me-thu'(!a-el.  who  demands  his  death. 

Mi'cha-el,  who  is  like  to  God. 

Jlid'i-an,  judgment,  habit,  covering. 

Mi-le'tuni,  rod,  scarlet. 

Mi-le'tu.H.  scarlet. 


Jllt-y-le'uc,  purity. 

J/ua'son,  a  diligent  seeker. 

Mo'loch,  king. 

Mo'ses,  taken  out  of  the  water. 

My'ra,  I  flow. 

My'si-a,  criminal. 

NA'A-MAN,  beautiful. 

Na'a-son,  that  forjtells. 

Nag'^e,  brightness. 

Nar-cis'sus,  astonishment. 

Na'in,  beauty,  pleasantness. 

Na'tlian,  who  gives. 

Na-than'a-el,  the  gift  of  God. 

Na'am,  agrceal)le. 

Naz'a-reth,  guarded,  flourishing. 

Naz'a-renes,  kept,  flower. 

Naz'a-rite,  separated,  sanctified. 

Ne-ap'o-lis,  new  city. 

Neph'tha-lim,     comparison,     he     that 

fights. 
Ne'ra,  lamp,  brightness. 
Ne're-us,  lamp. 
Ne'ri,  my  light. 
Ne'ro,  nervous,  strong. 
Ni-ca'uor,  conqueror. 
Nich'o-las,  victory  of  the  people. 
Ni-co-de'mus,  innocent  blood. 
Nic-o-la'i-tans,  victory  of  the  people. 
Ni-cop'o-lis,  victorious  city. 
Nin'e-veh,  handsome,  agreeable. 
Nin'e-vites,  citizens  of  Nineveh. 
Nim'phas,  spouse,  bridegroom. 
Ni'ger,  black. 
No'e,  repose. 
Nym'phas,  spouse,  or  bridegroom. 

O'BED,  a  servant. 

Ol'i-vet,  of  olives,  abounding  in  olives. 

0-lyni'pas,  heavenly. 

0-me'ga,  the  last   letter  of  the  Greek 

alphabet. 
0-nes'i-mus,  profitable. 
0-ne-siph'o-rus,  who  brings  profit. 
O'nyx,  nail,  color  of  a  finger  nail. 
O'see,  saviour. 
0-zi'as,  strength  from  the  Lord. 

PAM-PHYL'I-A,  a   nation  of  every 
tribe.  [hot. 

Pa'phos,  which  boils,  or  which  is  very 

Par'me-nas,  that  abides  and  is  perma 
ncnt. 

Par'thi-a,  Par'thi-ans,  horsemen. 

Pat'a-ra,  trod  under  foot. 

Pat'mos,  mortal. 

Pal'ro-bus,  paternal. 

Paul,  a  worker 


APPENDIX 


Pen'te-cost,  the  fiftieth,  tl.e  feast  of 
weeks. 

Per'ga,  very  earthly. 

Per'ga-mos,  higlit,  elevation. 

Per'sis,  that  cuts,  or  divides,  nail,  grif- 
fin, or  horsemen. 

Pe'tcr,  a  rock,  or  stone. 

Phan-i'el,  face  or  vision  of  (iod. 

i'ha'lec,  division. 

Pha'ra-oh,  that  disperses. 

Pha'res,  division. 

Phar'i-sees,  separatists. 

Phe'be,  shining. 

Phe-ni'ci-a,  land  of  palm  trees,  purple. 

Phe'ni-ce,  red,  purple. 

Phi-la-del'phi-a,  love  of  a  brother. 

Phi-le'mon,  that  kisses. 

Phi-le'tus,  amiable. 

Phil'ip,  warlike,  a  lover  of  horses. 

Phil-ip'pi,  warlike,  a  lover  of  horses. 

Phil-ip'pi-ans,  citizens  of  Philippi. 

Phi-lo-lo'gus,  a  lover  of  learning. 

Phle'goii,  zealous. 

Phryg'i-a,  dry,  barren. 

Phy-gel'lus,  fugitive. 

Phy-lac'te-ries,  things  to  be  observed, 
rolls  of  parchment. 

Pi'late,  who  is  armed  with  a  dart. 

Pi-sid'i-a,  pitch. 

Pol'lux,  one  of  the  twins,  brother  to 
Castor. 

Pon'ti-us,  marine. 

Pon'tus,  the  sea. 

Por'ci-us,  a  lover  of  pork. 

Pre-to'ri-um,  the  judgment  hall. 

Pris'ca,  ancient. 

Pris'cil-la,  the  same.  [choirs. 

Pro-cho'rus,  he  that  presides  over  the 

/^tol-e-ma'is,  warlike. 

Pub'li-us,  common. 

Pu'dens,  shamefaced. 

Pu-te'o-li,  abounding  in  wells. 

QUAR'TUS,  the  fourth.  [diers. 

Qua-ter'ni-ans,  four  by  four,  four  sol- 

RA'CA,  shallow  brains. 

Ra'ehel,  a  sheep. 

Ra'hab,  proud. 

Ra'ga,  a  friend. 

Ra'ma,  elevated,  sublime. 

Re-bec'ca,  fat. 

Rem'phan,  the  name  of  an  idol,  which 

some  think  to  be  Saturn. 
Reu'ben,  who  sees  the  sun. 
Rhe'gi-um,  rupture,  fracture. 
Rhe'sa,  will,  or  course. 
Rho'da,  a  rose. 


Rhodes,  a  rose. 
Ro-bo'am,  name  of  a  king. 
Ro'man,  strong,  powerful. 
Rome,  strength,  power. 
Ru'by,  deep  red. 
Ru'fus,  red. 
Ruth,  filled. 

SA'DOC,  just. 

Sa-bac'tha-ni,  thou  hast  forsaken  me, 

Sa-ba'oth,  hosts. 

Sad'du-cees,  followers  of  Sadoc. 

Sa'la,  mission. 

Sal'a-uiis,  shaken. 

Sa-la'thi-el,  I  have  asked  of  (iod. 

Sa'lem,  peace,  perfect. 

Sa'lim,  a  fox. 

Sal'mon,  peaceable. 

Sal'mo-ne,  peaceable. 

Sa'lo-me,  [the  same.] 

Sa-ma'ri-a,    his    lees,    his    prison,  hi» 

throne,  his  diamond. 
Sa-raar'i-tans,  citizens  of  Samaria. 
Sa'mos,  full  of  gravel. 
Sam-o-thra'cia,  peopled  by  Samians. 
Sani'son,  the  sun.  [(jod 

Sam'u-el,  heard  of  God,  or  asked    of 
Sap-phi'ra,  that  relates  or  tells. 
Sap'phire,  sky  blue. 
Sa'ra,  lady. 
Sar'dine,  footstep. 
Sar'di-us,  red  colored. 
Sar'dis,  prince  of  joy. 
Sar'do-nix,  color  of  a  man's  nail. 
Sa-rep'ta,  a  goldsmith's  shop. 
Sa'ron,  his  fields,  his  song. 
Sa'rach,  branch,  layer,  twining. 
Saul,  demanded. 
Sce'va,  disposed. 
Scyth'i-an,  a  tanner. 
Scy-thop'o-lis,  a  city  founded  by  Scy 

thian. 
Se-cuu'dus,  the  second. 
Se-lu'ci-a,  shaken  by  the  waves. 
Sem,  name,  renown. 
Sem'e-i,  hearing. 
Ser'gi-us,  a  Roman  name. 
Seth,  put,  or  who  puts. 
She'chem,  portion. 
Shem,  [see  Sem.] 
Si'don,  hunting,  fishing,  venison. 
Si'las,  three. 
Si-lo'am,  sent. 
Sim'e-on,  that  hears. 
Si'mon,  that  hears. 
Sin'a-i,  a  bush,  enmity. 
jSi'on,  noise,  tumult. 
Smyr'na,  myrrh 


API'F.NTUX. 


SuJ'oin,  tlieir  secret,  their  cemeut. 

Sol'o-moii,  pciiceable. 

Sop'a-ter,  who  defends  the  father. 

Sos-ip'a-ter,  [the  same.] 

Sos'the-nes,  saviour. 

Spain,  rare,  precious. 

Sta'chys,  spike. 

Steph'a-nas,  a  crown. 

Ste'phcn,  a  crowu. 

Su-sau'iia,  a  lily. 

Sy'char,  a  city. 

Sy'chein,  a  place  of  figs. 

Syr'a-cuse,  that  draws  violently. 

Syr'i-a,  sublime,  deceiving. 

Syr'i-aus,  citizens  of  Syria.  [p'e. 

Sy-ro-phe-ui'ci-a,  drawn  to,  red,   pur- 

Syr'tis,  drawn,  a  quicksand. 

Syn'ty-che,  that  speaks  or  discourses. 

TA-BI'THA,  clear  sighted. 
Tal'ith  a  Cu'mi,  maid  arise. 
Tar'sus,  winged,  feathered. 
Te'man,  the  south. 
Ter'ti-us,  the  third. 
Ter-tul'lus,  a  liar. 

Tliad'de-us,  that  praises  and  confesses. 
T/iu'mar.  a  palm  tree. 
Tha'ra,  confident,  bold.  [God. 

The-oph'i-lus,  a  friend,  or  a  lover  of 
Thes-sa-lon-i'ca,   victory   against   the 
Thessaloniaus. 


Theu'das,  a  false  teacher. 

T/ioni'as,  a  twin. 

Thy-u-ti'ra,  perfume,  sacrifice  of  labor 

Ti-be'ri-as,  good  vision. 

Ti-bc'ri-us,  son  of  Tiber. 

Tini'c-ous,  honorable. 

Ti-mo'tho-us,  honor  of  God. 

Ti'nion,  honorable. 

Ti'tus,  honorable. 

Tra-cho-ni'tis,  rock. 

Tro'as,  penetrated.  [Samos 

Tro-gyl'li-um,   a    city   in    the   isle  of 

Troph'i-mus,  well  educated. 

Try-phe'na,  delicious. 

Try-pho'sa,  thrice  shining. 

Tyoh'i-ous,  casual,  by  chance. 

Ty-ran'nus,  a  prince,  one  who  reigns. 

Tyre,  strength,  rock,  sharp. 

UR'BA-NE,  a  citizen. 

U-ri'as,  the  Lord  is  my  light,  or  fire. 

ZAB'U-LON,  habitation,  dwelling. 
Zac'che-us,  pure,  clean,  just. 
Zach-a-ri'ah,  memory  of  the  Lord. 
Za'ra,  east,  brightness. 
Zeb'e-dee,  abundant  portion. 
Ze-lo'tes,  jealous,  full  of  zeal. 
Ze'nas,  living. 

Zo-ro-ba'bel,  a  stranger  at  Babylon, 
dispersion  of  confusion. 


T.A.BLE    II. 


GEOGRAPHICAL  INDEX. 


The  knowledge  of  geography  possessed  by  the  ancients,  was  confined 
chiefly  to  the  middle  and  south  of  Europe,  the  south-western  part  of  A»ia, 
and  the  northern  part  of  Africa. 

The  geography  of  the  New  Testament  is  limited  mostly  to  the  countries 
bordering  on  the  Mediterranean  sea.  This  sea  is  called,  in  the  Old  Tcst'imcnt, 
llie  Great  /Sea,  and  most  of  the  countries  mentioned  in  that  portion  of  the 
scriptures,  either  bordered  upon  it,  or  were  situated  not  very  far  distant. 
Some  of  the  most  remote  were  Persia  and  Media. 

At  the  period  of  the  ministry  of  our  Saviour  and  of  his  Apostles,  almost 
all  the  countries  mentioned  in  the  New  Testament,  were  included  in  the  Ro- 
man empire,  or  were  subject  to  the  Romans. 

The  world,  as  the  word  is  used  in  the  Now  Testament,  sometimes  means 
the  whole  inhabited  world;  sometimes  it  includes  only  the  lloman  empire, 
and  sometimes  it  is  used  in  a  still  far  more  limited  sense. 

The  only  si;as  which  arc  spoken  of  in  the  New  Testament  are  the  sea  of 
Galilee,  which  is  properly  a  lake,  the  Ked  Sea,  and  parts  of  the  Mediterra- 
nean tiiia. 

The  jourueyings  of  our  Saviour,  during  his  ministry,  were  limited  to  Pal 
estine. 


R  APPENDIX. 

The  travels  of  Paul,  in  preaching  the  gospel,  were  confined  chiefly  to  Pal- 
estine, Syria,  the  countries  of  Asia  Minor  ;  also,  Greece  ami  Italy. 

The  country  now  called  Palestine,  or  the  Ifoli/  Land,  was  anciently  styled 
the  Land  of  Canaan,  afterward  the  Land  of  Promise,  or  the  Promised  Laiul, 
the  Land  of  Israel,  and  Judea.  It  was  anciently  divided  into  twelve  parts 
or  tribes,  named  from  the  sons  of  Jacob  ;  afterward  into  the  two  kingdoms 
of  Judah  and  Israel.  At  the  period  of  the  New  Testament  history,  it  was 
subject  to  the  Romans,  and  the  part  west  of  the  Jordan  "^/a"  divided  into 
three  provinces — Judea  in  the  south  ;  Sainaria  in  the  miua''. ,  'ad  Galilee  in 
the  north. 

The  countries  of  Asia  Minor,  mentioned  in  the  IS'.if  Te?'^iiment,  were 
Mysia,  Troas,  Bithynia,  Ponlus,  Asia,  Galatia,  Phrygia,  Ziycc^m\<i,  Cappado- 
cia,  Lycia,  Pamphylia,  Pisidia,  and  Cilicia.  The  Romar..  pr.iconsular  prov- 
ince of  Asia,  embraced  the  western  part  of  Asia  Minor,  cooiprehending  My- 
sia, Phrygia,  Lydia,  and  Caria.  The  seven  churches  of  Asia  were  all  included 
in  this  province. 

ABILE'NE,  a  province  of  Coelo-Syria,  between  Libanus  aad  Anti-Liba- 
nus. 

Acel'dama,  a  field,  south  of  Jerusalem. 

Acha'ia,  a  province  of  Peloponnesus ;  also,  a  province  includ'.ng  all  the 
south  part  of  Greece. 

Adramyt! tiimi,  now  Adramiti,  a  seaport  of  Asia  Minor,  in  Mys'a,  70  miles 
north  of  Smyrna. 

A'dria,  a  name  of  the  Adriatic  sea,  or  gulf  of  Venice,  so  called  itiiva  the 
town  of  Adria,  in  Italy. 

jEgce'an  Sea,  now  Archipelago,  a  sea  between  Greece  and  Asia  li*,  inor. 

Alexaji'dria,  a  great  city  and  seaport  of  Egypt,  for  a  long  tim  i,he  most 
commercial  city  in  the  world.  It  was.  also,  a  distinguished  seat  o  learning, 
and  famous  for  its  library,  which  was  burnt  in  638.  It  is  now  ia  ii  state  ~of 
decay,  but  contains  some  remarkable  remains  of  ancient  grandeur,  ae,  Pompey's 
Pillar,  Cleopatra's  Needles,  the  Cisterns,  and  Catacorjbs. 

Amphip'olis,  now  Emboli,  a  city  of  Macedonia,  near  the  mouth  of  the 
Strymon  ;  48  miles  east  by  north  oi'  Thessalonica. 

An'tioch,  now  Antachia,  a  city  of  Syria,  on  the  Orontes,  eighteen  miles 
above  its  mouth.  It  was  once  the  chief  city  of  Syria,  and  famous  for  its 
magnificence,  wealth  and  commerce.  It  was  styled  the  "  Eye  of  the  Eastern 
Church;"  and  here  the  disciples  of  Christ  were  first  called  Chrijtians. 

Antioch,  now  Akshehr,  a  town  of  Asia  Minor,  in  Pisidia  ;  OPe  hundred  and 
eighty  miles  west  by  north  of  Tarsus. 

Antip'atris,  a  town  of  Samaria;   twenty-five  miles  W.  S.  W.  of  Samaria. 

Ap'pii  Fo'rum,  now  Fossa  Niioca,  a  town  of  Italy;  40  niilf.f.  south-east  of 
Rome. 

Appollo'nia,  a  town  of  Macedonia  ;  30  miles  east  by  south  of  Thessalon- 
ica. 

A'rahia,  a  country  in  Asia,  lying  cast  of  the  Red  Sea,  and  sjuth  of  Pales- 
tine and  Syria.  It  was  divided  into  Arabia  Felix,  or  Happy,  in  the  south, 
comprising  the  most  fertile  part;  Arabia  Pctrcea,  or  Stony,  in  the  north-west; 
and  Arabia  Deserta,  in  the  north  and  north-east,  consisting  chiefly  of  barren 
deserts  and  scorching  sand. 

Areop'agus,  or  Mar's  Hill,  a  hill  in  the  city  of  Athens,  vhere  the  supreme 
court  of  justice  was  held. 

Arimathe'a,  or  Ramah,  a  town  of  Judea;   10  miles  E.  S.  E.  of  Joppa. 

Armaged'don,  a  place  in  Samaria,  east  of  Cesarea. 

A'sia,  in  the  New  Testament,  sometimes  means  Asia  Minor,  and  sometimes 
only  a  district  in  the  western  part  of  it,  of  which  Bphesus  was  the  chief  city, 
but  never  the  continent  of  Asia. 

As'sos,  now  A%so.  a  seaport  of  Asia  Minor,  in  Mysia,  32  miles  west  oi 
Adramyttium. 


MM'ENDIX.  9 

Ath'fm,  capital  of  Attica,  and  the  most  famous  citj  of  (Jroecc.  It  w:!- 
for  a  1(1111,'  tiiiio  (ho  most  (■(^IcliiMti'ij  school  in  the  world  for  poHtc!  Ic.iniing. 
arts,  and  sciiMioes,  and  gave  birth  to  some  of  tlip.  most  oniiiieiit  pliilosnidicrs, 
poets,  and  statesmen  of  antiquity 

Allali'ti,  now  Sa/aha,  a  seaport  of  Asia  Minor,  iu  Pamphjlia,  on  a  bay  of 
the  Meditorninoaii  ;  20  miles  west  of  Perga. 

Azo'liis,  or  Asshdoil,  now  EzJoiid.  a  town  of  Palestine,  in  the  conntry  of 
tiie  Philistines;   2(1  miles  south  by  west  of  Joppa. 

BAB'YLON,  capital  of  Babylonia,  or  Chaldea,  situated  on  the  Euphra- 
tes. It  was  one  of  the  most  renowned  cities  on  the  globe.  Its  walls  were  CO 
miles  in  circuit,  and  were  reckoned  one  of  the  seven  wonders  of  the  world. 
The  ruins  of  this  city  are  now  seen  about  60  miles  south  of  Bagdad. 

Bere'a,  now  Veria,  a  town  of  Macedonia  ;  48  miles  south  of  Thessalonica. 

Belhah'ara,  a  town  of  Palestine,  on  the  east  side  of  the  Jordan. 

Beth'any,  a  town  of  Judea  ;  2  miles  east  of  Jerusalem. 

Bellu's'ila,  a  pool,  north  of  the  temple  at  Jerusalem. 

Befh'lchetn,  a  town  of  Judea;   6  miles  south   of  Jerusalem.     It  is  memo- 
rable  on   account   of  being   the    birth-place   of  our   Saviour.     It  was  styled 
Bethlehem  of  Juihih,  or  Bclh/rhnti   ICphrata,   to   distinguish   it  from  anotiier 
Bethlehem  in  Zeiulun,  near  Nazareth.     The  country  to  the  south   of  Bethle 
hem  is  called  in  the  New  Testament,  the  hill  ciitiiitry  of  Judea. 

Beth'phuje,  a  village  of  Judea,  im  the  Mimnt  of  Olives;  2  miles  east  of 
Jerusalem. 

Bethsa'idii.  a  town  of  Galilee,  on  the  north-west  side  of  the  lake  of  Gen- 
iiesareth,  south-west  of  Capernaum. 

Bithyn'ia,  a  country  of  Asia  Minor,  iu  the  north-west  part,  bordering  ou 
the  Euxine  sea  and  the  Propontis. 

CAL'VAllY,  a  hill  on  the  mirth-west  side  of  Jerusalem,  where  our  Lonl 
was  crucified. 

Ga'iia,  a  town  in  Galilee,  a  few  miles  north  of  Nazareth. 

Caper'naum,  a  town  of  Palestine,  iu  (Galilee,  on  the  north  end  of  the  lake 
of  Gennesarelh  ;  GO  miles  north  of  Jerusalem.  In  the  vicinity  is  the  mount 
on  which  our  Saviour  delivered  his  memorabK;  sermon. 

Cfippiidii'eiii,  a  country  in  the  cast  part  of  Asia  Minor. 

CVsa;-«'<f,  a  city  and  seaport  of  J'alcstine,  in  Samaria;  25  miles  north  nf 
Joppa.      This  was  the  seat  of  the  lloniau  governors  of  Palestine. 

Cesure'ii.  Philiji'pi,  now  I'mieas,  a  town  of  Palestine,  in  Galilee;  24  mil(!s 
east  by  south  of  'J'yre.  This  town  was  first  called  Laish.  afterward  Dan.  It 
was  situated  on  the  north  border  of  the  land  ol'  Israel,  as  Beersheba  was  on 
the  south.  Hence  the  phrase  to  express  the  limits  of  the  country,  "  From 
Dan  to  Beershelja." 

Ced'njii,  or  Kid'ron,  a  rivulet  in  Judea,  jiassing  by  Jerusalem,  an<l  flow- 
ing into  the  Dead  sea. 

Cen'chrea.  a  seaport  in  Greece,  a  little  distance  from  Corinth,  being  the 
eastern  port  of  that  city. 

Char'raa,  Ilar'an,  or  Charce,  now  Ueren,  a  town  of  Mesopotamia  ;  70  miles 
from  the  Euphrates,  150  miles  E.  N.  E.  of  Antioch. 

Chi'os,  now  Srio,  an  island  in  the  JR'^cnn  sea. 

Chora'zin,  a  town  of  Palestine,  in  (ialilee,  at  the  north  end  of  the  lake 
of  Gennesareth  ;  a  little  to  the  east  of  (Japernaum. 

Gili'cia,  a  country  in  the  south-east  part  of  Asia  Minor. 

Clau'da,  a  little  island  on  the  south-west  side  of  Crete. 

Oni'dus,  now  CVi'o,  a  town  of  Asia  Minor,  in  the  south-west  corner;  70 
miles  south  of  Ephesus. 

Colus'se,  a  town  of  Asia  Minor,  in  I'hrygia,  on  the  Meander,  near  Lao- 
dicea. 

Oj'os,  or  Cos,  now  Slaiieliio,tin  islanil  in  the  .^gean  sea. 

Cui'inlh.  a  city  of  Greece,  in  the   north   part  of  the  I'eloponnesus,  on  the 


10  APPKNDIX. 

isihmu-  of  Coriuth  ;  45  miles  W.  N.  W.  of  Athens.  It  was  celebrated  foj 
wealth,  commerce,  arts,  auj  magnificeuee. 

Crete,  now  Candia,  the  largest  of  the  Grecian  islands,  situated  to  the  south 
of  the  ^gean  sea. 

Cy'pru»,  a  large  and  fertile  island  in  the  eastern  part  of  the  Mediterra- 
nean. 

Cyre'ne,  now  Curen,  a  city  and  seaport  of  Africa,  in  Lybia,  on  the  Med'i- 
terranean. 

DALMANU'THA,  a  town  of  Palestine,  on  the  south-east  part  of  the 
lake  of  Gennesareth. 

Dalma'tia,  the  southern  part  of  Illyricum,  on  the  east  side  of  the  Adriatic 
sea. 

Damas'cus,  a  city  of  Syria,  50  miles  from  the  Mediterranean,  and  120  N. 
N.  E.  of  Jerusalem.  It  is  one  of  the  most  ancient  cities  it  the  world,  famous 
both  in  sacred  and  profane  history.     It  is  now  populous  and  commercial. 

Bead  Sea,  Sea  vf  Sodom,  Salt  Sea,  or  Lake  AspluMites,  a  salt  lake  in 
Palestine,  70  miles  long,  and  10  or  15  broad.  It  occupies  the  spot  where  the 
cities  of  Sodom  and  Gomorrah  are  supposed  to  have  stood.  The  water  is 
clear  and  limpid,  but  very  salt  and  bitter,  and  of  greater  specific  gravity  than 
that  of  any  other  lake  that  is  known. 

Decap'olis,  a  district  of  country  in  Palestine,  comprising  ten  cities,  lying 
chiefly  to  the  east  of  the  Jordan  and  the  lake  of  Gennesareth. 

Der'he,  a  town  of  Asia  Minor,  in  Lycaouia ;  forty  miles  south  of  Iconium. 

E'GYPT,  a  country  in  the  north-east  part  of  Africa,  watered  by  the  Nile, 
and  celebrated  as  the  cradle  of  the  sciences. 

17 lam,  an  ancient  name  of  Persia. 

Em'maus,  a  town  of  Judea;  7  miles  from  Jerusalem.  Here  our  Saviour 
appeared  to  his  disciples,  after  his  resurrection.  There  were  two  other  places 
of  the  same  name  ;  one  22  miles  north-west  of  Jerusalem  ;  the  other  near  the 
south  end  of  the  lake  of  Gennesareth. 

Nnon,  a  town  of  Palestine,  on  the  west  side  of  the  Jordan,  near  Salim. 

Eph'esus,  a  city  of  Asia  Minor,  capital  of  the  province  of  Asia,  on  tht 
Cayster ;  35  miles  south  by  east  of  Smyrna.  It  was  one  of  the  most  splendicJ 
cities  in  the  world,  and  had  a  celebrated  temple  of  Diana,  which  was  ac 
counted  one  of  the  seven  wonders  of  the  world. 

E'pliraim,  a  town  of  Palestine,  in  the  country  belonging  to  the  tribe  of 
Ephraim  ;   8  miles  north-east  of  Jerusalem. 

Epi'rus,  a  country  in  the  north-west  part  of  Greece. 

Ethio'pia,  a  country  in  Africa,  lying  south  of  Egypt,  now  consisting  of 
Nubia,  Abyssinia,  etc. 

Euphra'tes,  one  of  the  largest  and  most  celebrated  rivers  of  Asia.  It 
rises  in  the  mountains  of  Armenia.  And  after  a  course  of  1500  miles,  flows 
into  the  Persian  Gulf. 

FAIR  HA'VENS,  a  seaport  on  the  east  end  of  Crete. 

GAD'ARA,  a  town  of  Palestine,  to  the  east  of  the  lake  of  Gennesareth. 

Gala'tia,  a  country  of  Asia  Minor,  north  of  Phrygia. 

Gal'ilee,  the  northern  division  of  Palestine,  divided  into  Upper  and  Lower. 
Upper  Galilee,  the  northern  part,  was  called  Galilee  of  the  Gentiles. 

Ga'za,  a  town  of  Palestine,  in  the  country  of  the  Philistines;  44  miles 
south-west  of  Jerusalem. 

Gennes'areth,  Lake  of,  or  Sea  of  Galilee,  or  Sea  of  Tiberias,  a  lake  in 
Palestine  ;  50  miles  north  of  Jerusalem.  It  is  17  miles  long  and  6  broad.  It 
is  a  beautiful  lake,  surrounded  by  fine  scenery,  and  was  much  frequented  by 
our  Saviour  and  his  disciples. 

Gergese'nes,  a  people  so  called  from  Gergesa,  a  town  situated  to  the  east 
of  the  lake  of  Gennesareth. 

Gethsem'ane,  a  village  and  garden  on  the  east  Bide  of  Jerusalem,  between 
Mount  Olivet  and  the  brook  Cedron 


APPKNDIX.  11 

(jul'yutha,  a  part  of  Calvary  where  our  Saviour  was  crucified. 

(lomo/riih,  iiue  uf  tlic  five  cities  wliieh  wore  situated  ou  liu!  [ilaiu  nl' 
.SiHlum,  and  were  destroyed  by  fire  from  heaven. 

Greece,  a  country  comprising  tlie  south-east  part  of  Europe,  and  cele 
brated  fur  arts  and  sciences.  The  Kumaus  divided  Ureecc  into  two  parts,  Mac- 
edonia in  the  north,  comprehending  Macedonia,  Epirus,  and  Thessaly;  aad 
Achaia  in  the  south,  comprising  (ireecc  Proper,  and  the  Pelnponnesus.  The 
Streets  established  various  colonies  in  Asia  Minor,  the  inhabitants  of  which 
ipoke  the  Greek  language,  and  were  also  called  Greeks. 

HIERAP'OLIS,  a  town  of  Asia  Minor,  in  Phrygia,  ou  the  Meander,  near 
Colosse. 

ICO'NIUM,  a  city  of  Asia  Minor,  capital  of  Lycaonia  ;  150  miles  W.  N. 
W.  of  Tarsus. 

Idume'a,  a  country  lying  in  the  north  of  Arabia,  and  south  of  Judea. 

illyr'icum,  a  country  lying  on  the  east  side  of  the  Adriatic  sea,  north  of 
Epirus. 

Ifaly,  a  country  of  Europe,  comprising  a  peninsula,  in  a  form  resembling 
that  of  a  boot. 

JER'ICHO,  a  city  of  Judea  ;  5  miles  west  of  the  river  Jordan,  and  17 
miles  E.  N.  E.  of  Jerusalem.  It  was  noted  for  palm  trees,  and  was  once  a 
large  city,  but  now  a  meau  village. 

Jerusalem,  a  celebrated  city  of  Asia,  capital  of  ancient  Judea,  and  of  mod- 
ern Palestine;  34  miles  E.  S.  E.  of  Joppa.  It  is  memorable  for  its  ancient 
temple,  for  the  death  and  resurrection  of  our  Saviour,  and  for  its  signal  de- 
struction by  Titus,  the  Kunian  emperor.  It  is  built  on  four  hills — Zion,  or 
Sion,  Moriali,  Acra,  and  Bezela.  The  name  Zion  is  often  applied  to  the  whole 
city.  The  modern  city  is  built  on  Mount  Moriah,  and  is  chiefly  noted  for 
pilgrimage.      It  contains  about  20,0110  inhabitants. 

Jew'ry,  another  name  for  Judea. 

Jop'pu,  uow  Jaffa, &  seaport  of  Judea;  3-1  miles  \V.  N.  W.  of  Jerusalem, 
[t  is  noted  as  the  port  of  Jerusalem. 

Jordan,  a  river  of  Palestine,  the  ouly  considerable  one  in  the  country 
It  rises  in  Mount  Hermon,  passes  through  lakes  Merom  and  Oennesareth,  and 
at^er  a  course  of  150  miles,  flows  into  the  Dead  sea.  ''The  roiiiilry  heyuiid  the 
Jordan"  comprised  Perea,  Batanea,  Tiachonitis,  Iturea,  Galaaditis,  Gaulonitis. 
and  Decapolis. 

Jude'u,  the  south  part  of  Palestine,  ofteu  a])i)lied  to  the  whole  country. 

LAODICE'A,  now  Eslciliissar,  -,1  town  of  Asia  Minor,  in  Phrygia;  120 
miles  east  by  south  of  Smyrna. 

Laie'a,  a  town  near  the  east  end  of  Crete. 

Lib'ya,  a  country  of  Africa,  to  the  west  of  Egypt. 

Lycao  nia,  a  country  of  Asia  Minor,  west  of  Cappadocia. 

Lyc'ia,  a  country  of  Asia  Minor,  near  the  south-west  corner,  on  the  Jledi 
•erranean. 

Lyd'da,  or  Lod,  or  JJiospolis,  a  town  of  Judea;   12  miles  east  of  Joppa. 

Jjys'tra,  a  town  of  Asia  Minor;  38  miles  south  of  Iconium. 

MACEDO'NIA,  a  country  in  the  north  of  Greece.  The  Roman  province 
of  Macedonia  included  Macedonia  Proper,  Epirus,  and  Thessaly. 

Maj'dala,  a  town  of  Palestine,  at  the  south  end  of  the  lake  of  Gennesa- 
reth. 

Me'dia,  a  country  of  Asia,  lying  north  of  Persia,  and  south  of  the  Cas- 
pian sea. 

Mel'iln,  an  island  on  which  Paul  was  shipwrecked,  generally  suppcjsed  to 
be  Malta,  south  of  Sicily  ;  but  by  some  supposed  to  correspond  to  Mileda,  in 
the  Adriatic. 

Mrsojiola'tnia,  a  country  of  Asia,  between  the  rivers  Euphrates  and  Tigria 

Mite'liis,  a  city  and  seaport  of  Asia  Minor;  35  miles  soulli  of  Eph  (sus 
It  was  ancii'iillv  faiiimis  \'nr  lis  weallli  and    commerce. 


12  APPENDIX. 

Mile'tum,  a  town  in  Crete. 

MUylfi'ne,  a  town  in  Lesbos,  an  island  on  the  coast  of  Asia  Minor,  north- 
west of  Smyrna. 

My'ra,  a  city  of  Asia  Minor,  capital  of  Lycia;  forty  miles  E.  N.  E.  of 
Patara. 

Mys'ia,  a  country  comprehending  the  north-west  part  of  Asia  Minor. 

NA'IN,  a  town  of  Galilee,  8  miles  south-east  of  Nazareth. 

Naz'areth^  a  town  of  Galilee,  50  miles  north  of  Jerusalem.  It  is  memo- 
rable for  having  been  the  residence  of  our  Saviour  for  about  thirty  years.  Il 
contains  2000  or  3000  inhabitants,  and  is  frequently  visited  by  pilgrims,  who 
are  conducted  to  many  places  that  are  reputed  holy. 

Neap'oUs,  now  Cavala,  a  town  of  Macedonia,  south-east  of  Philippi. 

Neph'thali,  or  Neph'laUm,  Land  of,  a  district  in  the  north  part  of  Galilee. 

Nicop'olis,  now  Prcvesa,  a  town  of  Epirus ;   north-west  of  Actium. 

Nin'eveh,  a  city  and  capital  of  Assyria,  on  the  Tigris.  In  ancient  times 
it  was  one  of  the  largest  cities  in  the  world.  Some  remains  of  it  are  now  seen 
on  the  Tigris,  opposite  to  Mosul 

OL'IVES,  Mount  of,  or  Olivet,  a  mountain  of  Judea,  to  the  east  of  Jeru- 
salem, from  which  it  was  separated  by  the  brook  Cedron. 

PAMPH  YL'IA,  a  country  of  Asia  Minor,  bordering  on  the  Mediterranean. 

Paphlago' Ilia,  a  country  of  Asia  Minor,  bordering  on  the  Euxine  sea. 

Pa'phos,  a  town  of  Cyprus,  at  the  west  end. 

Par'thia,  a  country  of  Asia,  east  of  Media. 

Paiara,  a  seaport  of  Asia  Minor,  in  Lycia;  160  miles  south-east  of  Eph- 
esus. 

Patfmos,  now  Patiiio,  or  Palmosa,  a  small  rocky  island  in  the  ^gean  sea ; 
16  miles  south-west  of  Samos.  A  grotto  in  a  rock,  now  converted  into  a 
monastery,  called  the  Monastery  of  the  Apocalypse,  or  of  John,  is  pointed 
out  as  the  spot  where  that  Apostle  wrote  the  book  of  Kevelation. 

Per'ga,  now  Karahissan,  a  city  of  Asia  Minor,  capital  of  Pamphylia  ;  90 
miles  south-west  of  Iconium. 

Per'gamos,  now  Pergamo,  a  city  of  Asia  Minor,  in  Mysia,  on  the  Caicus  ; 
50  miles  north  of  Smyrna.  It  was  once  a  large  city,  the  capital  of  a  king- 
dom, and  had  a  famous  library.     It  now  contains  about  5000  inhabitants. 

Pcr'sia,  a  great  empire  of  Asia,  east  of  the  Tigris. 

Phceiii'ce,  or  Phcuni'cia,  a  country  in  the  north  of  Palestine,  on  the  Medi- 
terranean, containing  the  cities  of  Tyre  and  Sidon. 

Phce'nix,  or  Phe'nice,  a  town  in  the  south-west  part  of  Crete. 

Philadelphia,  now  AUahshehr,  a  city  of  Asia  Minor,  in  Lydia,  on  the 
Hermus ;  65  miles  east  of  Smyrna.  It  was  once  a  large  city ;  but  now  con- 
tains only  about  3000  inhabitants. 

Pkilip'pi,  now  Datos,  a  city  of  Macedonia ;  70  miles  E.  N.  E.  of  Thessa- 
lonica.     It  was  once  a  large  city  ;   now  a  mean  village. 

Phryg'ia,  a  country  in  the  central  part  of  Asia  Minor. 

Pisid'ia,  a  country  of  Asia  Minor,  south  of  Phrjgia. 

Pon'tus,  a  country  comprehending  the  north-east  part  of  Asia  Minor,  and 
bordering  on  the  Euxine  sea. 

Plolema'is,  now  Acre,  a  seaport  of  Palestine  ;  24  miles  south  of  Tyre.  It 
is  famous  for  its  siege  by  the  crusaders.  It  is  now  the  principal  port  of  Pal- 
estine, and  contains  about  10,000  inhabitants. 

Pute'oli,  now  Pozzuolu,  a  town  of  Italy ;  6  miles  west  of  Naples. 

RA'MA,  a  town  of  Judea,  between  Bethlehem  and  Jerusalem ;  also,  an- 
other a  few  miles  north  of  Jerusalem. 

Red  Sea,  or  Arabian  Gulf,  a  gulf  about  1400  miles  long,  dividing  Ara 
bia  from  the  opposite  ooast  of  Africa. 

Rlie'gium,  now  Reggio,  a  seaport  at  the  southern  point  of  Italy,  on  tht 
btrait  of  Messina. 

Rhodes,  an  island,  near  the  south-west  corner  of  Asia  Minor,  cplebratcd 


AIM  KNIUX.  13 

iu  aucieul  history  for  comraeroc,  nrnl   for  a  colossal  statue,  which  was  reck- 
Dued  one  of  the  seven  wonders  of  llie  world. 

Rome,  a  city  of  Italy,  on  the  Tiber,  12  miles  from  the  sea.  It  was  built 
on  seven  hills,  was  the  capital  of  the  Roman  empire,  the  mistress  of  the  world, 
and  the  seat  of  arts  and  arms.  It  has  long  been  tiic  residence  of  the  Pope, 
and  the  seat  of  ecclesiastical  power.  It  contains  St.  Peter's  church,  the  most 
magnificent  edifice  in  the  world,  and  has  many  monuments  of  its  ancient 
grandeur.  Though  greatly  reduced,  it  nevertheless  contains  about  136,000 
inhabitants. 

SAL'AMIS,  a  town  on  the  south-east  part  of  Cyprus. 

Sa'liin,  a  town  of  Samaria;   40  miles  north  by  oast  of  Jerusalem. 

Sahno'ne,  a  promontorj'  near  the  east  end  of  Crete. 

Sama'ria,  the  middle  division  of  Palestine,  bounded  north  by  Galilee,  east 
by  the  Jordan,  south  by  Judea,  and  west  by  the  Mediterranean. 

Sama'ria,  now  Sebaste,  the  capital  of  the  kingdom  of  Israel,  and  of  the 
province  of  Samaria;  36  miles  north  of  Jerusalem. 

Sa'mos,  a  fertile  island  in  the  JEgeau  sea,  separated  from  Asia  Minor  by 
a  narrow  strait. 

Samolhni're,  or  Samotlini'cia,  now  Somotraki,  a  small  island  in  the  north 
part  of  the  yEgean  sea. 

Sar'dis,  now  Sart,  a  city  of  Asia  Minor,  capital  of  Lydia,  on  the  Pacto- 
lus  ;  30  miles  E.  N.  E.  of  Smyrna.  It  was  once  a  splendid  city,  but  now  a 
mean  village. 

Sare.p'ta,  or  Sarephath,  now  Sar/end,  a  city  of  Phoenicia  :  8  miles  north 
of  Sidon. 

Sa'roii,  or  Sha'roii,  a  town  of  Samaria,  to  the  north  of  Lydda,  and  south 
of  Antipatris. 

Selu'cea,  a  seaport  of  Syria  ;    12  miles  west  of  Antioch. 

She'ba,  a  country  bordering  on  the  lied  sea,  supposed  by  some  to  cor- 
respond to  .1  part  of  Arabia  ;   by  others,  to  a  part  of  Abyssinia. 

Si'don,  or  Zidon,  now  Saida,  a  seaport  oi  Pliuenicia  ;  20  miles  north  of 
Tyre,  and  55  west  of  Damascus.  It  was  once  a  great  commercial  city,  but  is 
now  reduced  to  a  meanly  built  town  ;  j'ct  is  the  port  of  Damascus,  and  has 
considerable  trade. 

Sil'uam,  a  fountain  and  tower  near  the  walls  of  Jerusalem. 

Si'nai,  a  mountain  of  Arabia,  iu  the  midst  of  a  desert,  between  the  two 
northern  arms  of  the  Red  sea.  It  is  composed  of  red  granite,  in  which  steps 
have  been  cut,  in  order  to  facilitate  the  ascent.  Immediately  to  the  west  of 
Sinai,  is  Mount  Horeb,  wliitdi  is  a  summit  of  the  same  range. 

Si'on,  or  Zi'on.     [See  Jerusalem.] 

Smi/r'na,  a  city  and  seaport  of  Asia  Minor,  iu  Ionia  ;  35  miles  north  by 
west  of  E]ihcsus.  It  was  anciently  large  and  powerful,  and  is  now  the  most 
populous  and  commercial  city  in  Asia  Minor. 

Sod'om,  one  of  the  cities  which  were  destroyed  by  fire  from  heaven,  and 
which  stood  in  the  situation  now  occupied  by  the  Dead  sea. 

Spain,  a  country  in  the  south-west  of  Europe. 

Syr'arnsi',  once  a  rich  and  populous  city,  on  the  south-east  part  of  the 
island  of  Sicily. 

Sy'char,  called  also  Si/rhmi,  and  Sherhnn,  now  Najudusc,  a  city  of  Sama- 
ria, between  Mounts  Ebal  and  Gerizim  ;  24  miles  north  ol' Jerusalem.  Throe 
miles  from  Sychar  was  Jacob's  Well^  memorable  for  our  Saviour's  conversa- 
tion with  the  woman  of  Samaria.  On  Mount  Gerizim  was  the  temple  of  the 
Samaritans. 

Sy/'u,  a  country  of  Asia,  extending  from  .\sia  Minor  and  the  Mediterra- 
nean on  the  west,  to  the  Euphrates  on  the  east,  and  in  its  most  extensive 
sense,  including  Palestine. 

Syro  jihiii'cia,  that  p:n t  of  Phoenicia  which  bordered  on  Syria. 

:jo 


14  Ai'PKNrnx. 

TA'BOR,  a  conical  mountain  in  Palestine,  to  the  west  of  the  lake  of  Geu 
nesaretli,  supposed  to  have  been  the  scene  of  the  transfiguration. 

Tar'sus,  a  city  of  Asia  IMinor,  capital  of  Cilicia.  100  miles  north-west  of 
Antioch.  It  was  anciently  large  and  splendid,  distinguished  in  the  arts  and 
sciences,  but  now  decayed. 

Tlicsmlon'ica,  now  Saloni'ki,  a  city  and  seaport  of  Macedonia,  both  in  an- 
cient and  modern  times  large  and  commercial.  Tt  is  situated  on  a  gulf,  about 
200  miles  north  of  Athens. 

Three  Tav'erns,  a  place  in  Italy,  about  30  miles  south  by  east  of  Rome. 

Thyaty'ra,  now  Aklihar,  a  town  of  Asia  Minor,  on  the  borders  of  Mysia 
and  Lydia  ;  40  miles  north-east  of  Smyrna. 

Tihe'rias,  now  Taharia^  a  town  of  Palestine,  capital  of  Galilee,  on  the 
west  side  of  the  lake  of  Gennesareth  or  sea  of  Tiberias,  58  miles  north  of 
Jerusalem.  It  has  long  been  a  place  of  note  among  the  Jews,  and  is  one  of 
the  four  holy  cities  of  the  Talmud,  the  other  three  being  Safad,  Jerusalem, 
and  Hebron. 

Trachoni'tis,  a  district  in  the  north-east  part  of  Palestine. 

Tro'as,  a  district  in  the  north-west  corner  of  Asia  Minor. 

TrogyVlium,  a  town  on  the  west  coast  of  Asia  Minor,  a  little  to  the  south- 
east of  the  island  of  Samos. 

Tyre,  now  Sur,  a  city  and  seaport  of  Phoenicia;  20  miles  south  of  Sidon. 
It  is  a  very  ancient  city,  in  early  ages  celebrated  for  commerce.  It  is  now  a 
mean  fishing  town. 

WIL'DERNESS,  or  Desert  of  Judca,  an  extensive  desert,  extending  from 
the  neighborhood  of  Jericho  to  the  south,  along  the  west  side  of  the  Dead  sea 

ZAB'ULON,  Trihe  of,  a  district  of  Palestine,  on  the  west  side  of  the  lak» 
of  Gennesareth. 


APPENDIX. 


15 


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Ifi  APPENDIX. 


REMARKS  ON  THE  PRECEDING  TABLE. 

Mdch  difficulty  is  found  in  ascertaining  with  chronological  accuracy,  the. 
dates  of  the  several  bonks  of  the  New  Institatioii.  After  much  investigation, 
and  a  patient  examination  of  numerous  documents,  we  resolved  to  lay  before 
our  readers  the  result  of  the  inquiries  of  the  most  distinguished  chronologista 
and  writers  on  this  subject,  in  parallel  columns.  On  weighing  the  arguments 
of  the  most  laborious  writers,  and  prying  into  the  most  authentic  records  of 
antiquity,  we  have  fixed  upon  the  dates  in  the  last  column. 

The  fact  that  our  Lord  was  born  on  the  4th  year  before  the  vulgar  era, 
called  Anno  Domini^  thus  making  (for  example)  the  42d  year  from  his  oirth 
to  correspond  with  the  38th  of  the  common  era — has  contributed  something 
to  perplex  the  mind  of  the  most  diligent  inquirer,  in  deciding  on  ancient  doc- 
uments, the  precise  time  when  certain  incidents  transpired.  Add  to  this,  that 
tlie  times  in  which  ceitain  books  appeared  in  certain  countries,  and  the  age 
of  certain  copies  and  versions  differing  materially,  have  contributed  to  involve 
the  subject  in  still  more  perplexing  intricacy.  Miitthew,  for  example,  is  said 
to  have  written  his  testimony  in  Hebrew,  in  the  year  38,  and  it  is  said  to  have 
been  translated  into  Greek,  A.  D.  6L  Now  some  contend  for  the  Greek  as 
the  original,  and  some  for  the  Hebrew,  each  giving  to  Matthew's  testimony 
the  antiquity  of  the  original  which  he  adopts.  Some,  like  Michaelis,  suppose 
both  dates  to  be  correct;  and  while  they  date  the  Greek  original  in  61,  allow 
the  existence  of  the  Hebrew  in  38  or  41.  So  perplexed  was  the  last  great 
biblical  critic  in  settling  the  dates  of  some  of  these  books,  that  he  could  not 
decide  between  the  rival  claims  of  some  chrouologists  concerning  the  auto- 
graphs'of  some  of  the  books;  these  we  have  marked  thus  (0())iu  the  column 
devoted  to  his  researches.  The  dates  we  have  selected,  will,  we  presume,  best 
accord  with  the  contents  of  the  book  itself,  and  with  the  most  valuable  docu- 
ments and  researches  of  chronologists.  Upon  the  whole,  the  reader  will  per- 
ceive a  very  great  coincidence  in  the  dates  of  most  of  the  books,  and  in  some 
of  them  perfect  unanimity. 


TABLE   IV. 

UHRONOLOGICAL  INDEX. 


Containing  a  variety  of  events,  political  and  religions,  connected  with  the  Chris- 
tian History,  from,  the  nativity  of  Jesus  to  the  death  of  the  Apostle  John 

Note. — Our  Lord  and  Saviour  Jesus  Christ  was  born  four  years  before 
the  commencement  of  the  common  era,  or  Anno  Domini. 

A.  c.  A.  i>. 

1  The  circumcision  of  Jesus  Christ.  Antipater  returns  from  Rome,  'A 
is  accused  and  convicted  of  a  design  to  poison  Herod.  Wise  men 
come  to  worship  Jesus  Christ.  Purification  of  the  \'irgiu  Mary. 
Jesus  presented  in  the  temple,  forty  days  after  his  birth.  Flight 
into  Egypt.  M  issacro  of  the  innocents  at  Bethlehem.  Antipater 
put  to  death  by  order  of  Herod.  Herod  dies  five  days  after  Antip- 
ater. Archelaus  appointed  king  of  Judea  by  the  will  of  Herod. 
Return  of  Jesus  Christ  out  of  Egypt ;  he  goes  to  dwell  at  Nazaretb 
Archelaus  goes  to  Rome  to  procure  of  Augustus  the  confirmatior 


A.  0. 


Al'l'KNIHX.  17 

A.  D 


of  Herod's  will  iu  bis  favor.  The  Jews  revolt ;  Varus  keeps  them 
in  their  duty.  Arohclaus  obtains  part  of  his  father's  dominions, 
with  the  title  of  tetrarcb  and  returns  to  Judea.  An  impostor  as- 
sumes the  character  cjf  Alexander,  son   of  Herod  and  Mariumue. 

2       Aribelaus  takes  tlie  high  priesthood  from  Joazar,  and  gives  it  to 
Eleazer.  A.  D. 

4       The  vulgar  Era,  or  Anno  Domini;    the    fourth    year  of   Jesus       1 
Christ,  the  first  of  which  was  but  eight  days. 

9       Archelaus  banished  to  Vienne  in  Gaul.  6 

10       The  enrollment,  or  taxation  made  by  Cyrenius  in  Syria.     This  was       7 
his  second  enrollment.     Revolt  of  Judas  the  Gaulonite,  chief  of  the 
Herodians. 

12  Jesus  Christ,  at  twelve  years  old,  goes  into  the  temple  at  Jerusa-       9 
lem  ;  continues  there  three  days  unknown  to  his  parents. 

13  Marcus  Anibivius  governor  of  Judea.  10 
17       Death  of  the  Emperor  Augustus ;  who  reigned  fifty-seven  years,     14 

five  months,  and  four  days.      Tiberius  succeeds  him ;    and  reigns 
twenty-two  years,  six  months,  and  twenty-eight  days. 
23       Tiberius  expels  from  Italy  all  who  profess  the  Jewish  religion,  or     20 
Egyptian  superstitions. 

31  Pilate  sent  governor  into  Judea.     He  attempts  to  bring  the  Ro-     28 
man  colors  and  ensigns  into  Jerusalem,  but  is  opposed  by  the  Jews. 

32  John  the  Baptist  begins  to  preach.  29 

33  Jesus  Christ  baptized  by  John  the  Baptist.  Jesus  goes  into  the  30 
desert.  After  forty  days  Jesus  returns  to  John  ;  he  calls  Andrew, 
Simon,  Philip,  and  Nathanael.  The  marriage  of  Cana,  where  Jesus 
changes  water  into  wine.  Jesus  comes  to  Capernaum ;  thence  to 
Jerusalem,  where  he  celebrates  the  first  passover  after  his  baptism, 
this  year.  Nicodemus  comes  to  Jesus  by  night.  Jesus  goes  to  the 
banks  of  Jordan,  where  he  baptizes.  Herod  Antipas  marries  Hero- 
dias,  his  brother  Philip's  wife,  he  being  yet  alive.  John  the  Bap- 
tist declares  vehemently  against  this  marriage  ;  he  is  put  in  prison. 
Jesus  withdraws  into  Galilee  ;  converts  the  Samaritan  woman,  and 
several  Samaritans.  Preaches  at  Nazareth,  and  leaves  this  city  to 
dwell  iu  Capernaum.  Calling  of  Simon,  Andrew,  James,  and  John. 
Jesus  works  several  miracles.     Matthew  called. 

34  The  second  passover  of  the  Saviour's  public  ministry.      Jesus     31 
heals  one  sick  of  the  palsy  on  the  Sabbath  day.     The  Jews  resolve 

to  put  Jesus  to  death.  Our  Saviour's  sermon  on  the  mount.  John 
the  Baptist  in  prison,  sends  a  deputation  to  Christ,  to  inquire  if  he 
were  the  Messiah. 

35  Missions  of  the  Apostles  into  several  parts  of  Judea.     John  the     32 
Baptist  slain  by  order  of  Herod,  at  the  instigation  of  Herodias,  in 

the  seventeentii  year  of  Tiberius.  Jesus  Christ  feeds  five  thou.sand 
men  with  five  loaves  and  two  fishes.  Jesus  Christ's  third  passover 
after  his  baptism.  He  passes  through  Judea  and  Galilee,  teaching 
and  doing  miracles.  Transfiguration  of  Jesus  Christ.  Mission  of  the 
seventy-two  disciples.  Jesus  goes  to  Jerusalem  at  the  feast  of  Pente- 
cost. His  relations  would  liave  him  go  to  the  feast  of  tabernacles: 
he  tells  them  his  iiour  is  not  yet  come;  however,  lie  gtes  thither 
about  tiie  middle  ol'  the  feast. 

36  At  the  beginning  of  the  thirty-sixth  year  ol'  Jesus  Christ,  Laza-     33 
rus  falls  sick  and  dies;  Jesus  comes  from  beyond  Jordan,  and  raises 
him  to  life  again.     Jesus  retires  to  Ejihraiin,  on  the  Jordan,  to  avoid 

the  snares  and  malice  of  the  Jews  at  .lerusalem.  lie  comes  to  Je- 
rn.^.ilem  In  lie  priscnt  at  his  loiJinii  and  i,.\ST  passover.  Institutes 
the  Lord  s  supjier;   i.s  betrayed  luni  (  i  mitii  d.      His  resurrection  and 


18  APPKNDIX. 

A.  C.  A.  D 

appearance  to  many.  Ascension  into  heaven,  and  the  miraculous  ef- 
fusion of  the  Holy  Spirit. 

87.     Seven  deacons  chosen.     Stephen  martyred.     Saul  persecutes  the     34 
church.     James  the  Less  located  in  Jerusalem.     Philip  the  Deacon 
baptizes   the   Eunuch   of   Queen  Candace.     The  dispersion  of  the 
Apostles  from  Jerusalem. 

38       The  conversion  of  Saul.  35 

40  Pilate  ordered  into  Italy.      Tiberius  dies ;  Caius  Caligula  sue-     37 
ceeds. 

41  Paul  escapes  from  Damascus  by  being  let  down  in  a  basket.     He     38 
comes  to  Jerusalem  ;  is  introduced  to  the  Apostles  and  disciples ; 
and   goes  to   Tarsus,  in   Cilicia,  his  own   country.     Caligula   gives 
Agrippa  the  tetrarchy  of  his  uncle  Philip.     Pilate  kills  himself. 
Peter  preaches  to  the  Gentiles. 

42  Herod  the  tetrarch  goes  to  Rome,  in  hopes  of  obtaining  some     39 
favor  from  the  emperor ;  but  Caligula,  being  prepossessed  by  Agrip- 
pa, banishes  him  to  Lyons. 

43  Caligula  orders  Petronius  to  place  his  statue  in  the  temple  of  Je-     40 
rusalem.     The  Jews  obtain  some  delay  from  Petronius.     Agrippa 
endeavors  to  divert  the  emperor  from  this  design,  and  at  length  ob- 
tains as  a  great  favor  that  this  statue  should  not  be  set  up. 

44  Philo,  the  Jew,  goes  with  a  deputation  from  the  Jews  at  Alexan-  41 
dria,  to  Caligula.  Philo  obtains  an  audience  of  the  emperor,  at  the 
hazard  of  his  life.  The  Jews  quit  Babylon,  and  retire  to  Seleucia. 
Caius  Caligula  dies  ;  Claudius  succeeds  him.  Agrippa  persuades 
him  to  accept  the  empire  offered  by  the  army.  Claudius  adds  Ju- 
dea  and  Samaria  to  Agrippa's  dominions.  Agrippa  returns  to  Ju- 
dea ;  takes  the  high  priesthood  from  Theophilus,  son  of  Ananus, 
and  gives  it  to  Simon  Cantharus ;  soon  after,  he  takes  this  dignity 
from  Cantharus  and  gives  it  to  Matthias. 

45  Saul  preaches  at  Autioch.  42 

46  Agrippa  deprives  the  high  priest  Matthias  of  the  priesthood,  and     43 
bestows  it  on  Elioneus,  son  of  Citheus. 

47  Causes  James  the  Great  to  be  seized,  and  beheads  him.     Impris-     44 
ons   Peter,  who   is   liberated   by  an   angel.      Some  time   afterward, 
Agrippa,  at  Gesarea,  receives  a  sudden  stroke  from  heaven,  and  dies 

in  great  misery.  Paul  and  Barnabas  go  to  Jerusalem  with  the  con- 
tributions of  the  believers  at  Antioch.  At  their  return  to  Antioch, 
thechurch  sends  them  forth  to  preach  to  the  Gentiles. 

48  Cuspius  Fadus  sent  into  Judea  as  governor.     A  great  famine  in     45 
Judea.     Paul  and   Barnabas  go  to  Cyprus ;   thence  to  Pamphylia, 
Pisidia,  and  Lycaonia.     At  Lystra,  the  people  prepare  sacrifices  to 
them  as  gods. 

49  They  return  to  Autioch.     Cuspius  Fadus  recalled ;  the  govern-     46 
ment  of  Judea  given  to  Tiberius  Alexander. 

51  Herod,  king  of  Chalci.s,  takes  the  pontificate  from  Joseph,  son  of     48 
Camides ;  gives   it  to  Ananias,  son   of  Nebedeus.     Herod,  king  of 
Chalcis,   dies.     Ventidius  Cumanus   made    governor  of  Judea,   in 
place  of  Tiberius  Alexander. 

52  Troubles  in  Juii,' 1  under  the  government  of  Cumanus.     Judaiz-     49 
ing   Christi^ins  ojil.    '.:c   the   law   on    the   converted   Gentiles.     The 
council  of  Jerusnlci     determines  that  the  converted  Gentiles  should 

not  be  obliged  to  o  mve  the  legal  ceremonies.  Peter  conies  to 
Antioch,  and  is  rcjiroved  by  Paul. 

53  Paul  and  Harn.ibas  part  on  account  ol' .1  dim  Mark.      Timothy  ad-     50 
heres  to  Paul,  and   receives  circunici.--iuii.      laikc  at  this  time  witii 


ArPKNDIX.  I? 

A.    0.  A.  D. 

Paul.     Paul   passes  out  of  Asia   iuto  Macedonia.     Paul  comes  to 
Athens. 
54       From  Athens  goes  to  Corinth.     The  Jews  expelled  from  Rome     51 
under  the  reign  of  Claudius.     Felix  sent  governor  into  Judca,  in- 
stead of  Cumanjs. 

56  Paul  leaves  Corinth,  after  a  stay  of  eighteen  months  ;   takes  ship     53 
to  go  to  Jerusalem  ;  visits  Ephesus  in  his  way.     ApoUos  arrives  at 
Ephesus  :   preaches  Jesus  Christ. 

57  Paul,  having  finished  his  devotions  at  Jerusalem,  goes  to  Antioeh.     51 
Passes  into  Galatia  and  Phrygia,  and  returns  to  Ephesus,  where  he 
continues  three  years.      Claudius,  the  emperor,  dies,  being  poisoned 

by  Agrippina.     Nero  succeeds  him. 

59       Paul  forced  to  leave   Ephesus,  on  account  of  the  uproar  raised     56 
against  him  by  Demetrius  the  silversmith.     He   goes   iuto    Mace- 
donia. 

61       Paul  goes  into  Judea  to  carry  contributions.     Is  seized   in  the     58 
temple  of  Jerusalem.     Is  sent  prisoner  to  Cesarea.     Ishmael,  son 
of  Tabei,  made  high   priest  instead  of  Ananias.     Disturbances  be- 
tween the  Jews  of  Cesarea  and  the  other  inhabitants. 

63  Poreius  Festus  made  governor  of  Judea   in   the  room  of  Felix.     60 
Paul  appeals  to  the  emperor.       He  is  put  on  shipboard,  and  sent  to 
Rome.     Paul  shipwrecked  at  Malta. 

64  He  arr  ves  at  Rome,  and  continues  there  a  prisoner  two  years.     61 
The  Jews  build  a  wall,  which  hinders  Agrippa  from  looking  within 

the  temple.  Ishmael  the  high  priest  deposed.  Joseph,  surnamed 
Cabei,  is  put  in  his  place. 

65  Martyrdom  of  James  the  Less,  in  the  city  of  Jerusalem.  62 

66  Peter  arrives  at  Rome.     Albinus,  successor  of  Felix,  arrives  in    63 
Judea. 

67  Paul  comes  out  of  Italy  into  Judea ;  visits  the  churches  in  Crete,  64 
Ephesus,  Macedonia,  aud  Greece.  Agrippa  takes  the  high  priest- 
hood from  Jesus,  son  of  Gamaliel;  gives  it  to  Matthias,  son  of  The- 
ophilus.  Gessius  Florus  made  governor  of  Judea,  in  place  of  Al- 
binus. Nero  sets  fire  to  the  city  of  Rome  ;  throws  the  blame  on  the 
Christians,  several  of  whom  are  put  to  death. 

68  Several   prodigies  at  Jerusalem,  this  year,   during  the  passover.     65 
Paul  goes   to  Rome  the   last  time  ;   is   there  put  into  prison ;  also, 
Peter. 

69  The  martyrdom  of  Paul  and  Peter  at  Rome.  Cestius  Gallus,  gov-  66 
ernor  of  Syria,  comes  to  Jerusalem  ;  enumerates  the  Jews  at  the 
passover.  Disturbances  at  Cesarea,  aud  at  Jerusalem.  Florus  puts 
several  Jews  to  death.  The  Jews  rise,  aud  kill  the  Roman  garri- 
son at  Jerusalem.  A  massacre  of  the  Jews  at  Cesarea  and  Pales- 
tine. All  the  Jews  of  Scythopolis  slain  in  one  night.  Cestius, 
governor  of  Syria,  comes  info  Judea.  He  besieges  the  temple  of 
Jerusalem;  retires;  is  defeated  by  the  Jews.  The  Ciiristians  of 
Jerusalem,  seeing  a  war  about  to  break  out,  retire  to  Pella,  in  the 
kingdom  of  Agrippa,  beyond  Jordan.  Vespasian  ap]ioiiited  by 
Nero  for  the  Jewish  war.  Joscphus  made  governor  of  Galilee. 
Vespasian  sends  his  son  Titus  to  Alexandria  ;  comes  himself  to  An- 
tioch,  and  forms  a  numerous  army. 

70  Vespasian  etiters  Judca  ;  subdues  Galilee.     Joscphus  besieged  in     67 
Jotapata.      Jotapata  taken  ;   Joscphus  surrenders  to  Vespasian.      Ti- 
berius .ind  Tarichea,  which    had   revolted   against   Agrippa,  reduced 

to  obedience,  by  V'espasian.  Divisions  in  Jerusalem.  The  Zealots 
«cize  the  temple,  and  commit  violences  in  Jerusalem.  Tliey  depose 
Theiiphilus  from  being  high  priest,  and  put  Phannias  in   his  place. 


20 


Ai'PENLllX, 


L.   C, 


A.  D 


71 


72 


73 


74 


83 

98 

99 

100 


The  Zealots  send  fur  the  Idumeans  to  succor  Jerusalem.  They  slay 
Anaims,  Jesus,  son  of  Ganuila,  and  Zacharias,  son  of  Baruch.  The 
Idumeans  retire  from  Jerusalem. 

Nero,  the  emperor,  dies;  Galba  succeeds  him.  Vespasian  takes 
all  the  places  of  strength  in  Judea  about  Jerusalem.  Simon,  son 
of  Gioras,  ravap;es  Judea  and  the  south  of  Idumea. 

Galba  dies  ;  Otho  declared  emperor.  Otho  dies  ;  Vitellius  pro- 
claimed emperor.  Vespasian  declared  emperor  by  his  army  ;  is  ac- 
knowledged all  over  the  East.  Josephus  set  at  liberty.  John,  of 
Giscala  heads  the  Zealots.  Eleazer,  son  of  Simon,  forms  a  third 
party  ;  makes  himself  master  of  the  inner  temple,  or  the  court  of 
the  priests. 

Titus  marches  against  Jerusalem,  to  besiege  it.  Comes  down  be- 
fore Jerusalem  some  days  before  the  passover.  The  factions  unite 
at  first  against  the  Romans,  but  afterward  divide  again.  The  Ro- 
mans take  the  first  inolosure  of  Jerusalem  ;  then  tlie  second  ;  they 
make  a  wall  all  round  the  city,  which  is  reduced  to  distress  by  fam- 
ine. July  17,  the  perpetual  sacrifice  ceases  in  the  temple.  The 
Romans  become  masters  of  the  court  of  the  Gentiles,  and  set  fire 
to  the  galleries.  A  Roman  soldier  sets  the  temple  on  fire,  notwith- 
standing Titus  commands  the  contrary.  The  Romans,  being  now 
masters  of  the  city  and  temjjle,  offer  sacrifices  to  their  gods.  The 
last  inclosure  of  the  city  taken.  John,  of  Giscala,  and  Simon,  son 
of  Gioras,  conceal  themselves  in  the  common  sewers. 

Titus  demolishes  the  temple  to  its  very  foundation.  He  also  de- 
molishes the  city,  reserving  the  towers  of  Hippicos,  Phazael,  and 
Mariamne.  Titus  returns  to  Rome  with  his  father  Vespasian  ;  they 
triumph  over  Judea. 

On  the  death  of  Vespasian,  Domitian  is  declared  emperor. 

John  banished  to  Patmos. 

Domitian  dies  ;  Nerva  declared  emperor. 

John  liberated  from  exile. 


C8 


69 


70 


71 


80 
95 
96 
97 


TABLE    V. 

OP   TIME. 


.,.  A  i_-L         f  March. 

Misan,  or  Ahib ■{   .      -i 

'  i  April. 

2Jair,orZif ^if' 

.J  a-  ("May. 

3  Sivan <  -,    ' 

1  Jun;. 

,   mu  1  June. 

4  Thammuz  \  ■,  , 

J  July. 

5  Ab  /July. 

I  August. 

,.  ,,,   ,  (August. 

*•  J^^'"^ {September. 


7  Tizri,  orEthaDim...j^^P^!™'"'"^- 

'  I  October. 

8  Marchesuan,  or  Bui.  •<  »t  i_' 

'  iJNovember. 

„  ni,.  ,  '  (  November 

9  Cnislen i.  T^         i 

I  December. 

10  Thebeth I  December. 

(  January. 

11  Shebath (January. 

j  rebruary. 

io    A  J  (  February 

12  Adar  \  -^      ,     ' 

(  March. 

13  Veadar,  intercalary. 


Al'I'KNDIX.  21 


DAYS   OP    THE    WEEK. 


First  day  of  the  week Sunday. 

Second  day Monday. 

'I' 1 1  i id  d ay Tu esday. 

I'Nuirth  day Wednesday 

Fifth  day Thursday. 

Sixth  day Friday. 

Seventh  day,  or  Sabbath Saturday. 

HOURS   OF    THE    DAY. 

The  day,  reekoning  from  sunrise,  and  the  night  from  sunset,  were  each  di- 
vided into  12  equal  parts,  called  the  1st,  2d,  3d,  4th,  etc.,  hour. 

WATCHES. 

The  first  watch — From  sunset  to  the  third  hour  of  the  night. 
The  second,  or  middle  watch — From  the  third  hour  to  the  sixth. 
The  third  watch,  or  cock  crowing — From  the  sixth  to  the  ninth. 
The  fourth,  or  morning  watch — From  the  ninth  hour  to  sunrise. 


TABLE    VI. 

MEASURES   OF   LENGTH. 


Inch  Measure.        Foot  Jfsa^ 

A  cubit  is  equal  to 21.888  =  1.824 

A  span  the  longer,  equal  to  half  a  cubit 10.944  =  .912 

Span  the  less,  equal  to  one-third  of  a  cubit 7.296  =  .608 

A  hand's  breadth,  equal  to  one-sixth  of  a  cubit 3.684  =  .304 

A  finger's  breadth,  equal  to  one-twenty-fourth  of  a  cubit.     .912  =  .076 

Measures  of  many  cubits  length  are  e.xpressed  only  in  foot  measure. 

Ftti  Dec. 

A  fathom,  equal  to 4  cubits  =     7.296 

Ezekiel's  reed 6  cubits  =  10.944 

Schccrius,  the   Egyptian   line  for  land   measure,  which  we 

think  the  Scripture  u.ses  to  divide  inheritances.      Fsalm 

xvi.  G,  and  Ixxviii,  55.     They  used  difi'ercut  lengths,  but  cuisiTts. 

the  shortcut  and  most  useful  was 80  =  145.92 

Herodotus  mentions  a  schoonus  just  300  times  as  long:  I  judge  that  all  the 

greater  were  made  in  proportion  to  the  least : 

The  mile,  equal   to 4000  cubits  =  7296  feel. 

Stadium,  one-tenth  of  their  mile 400  cubits  =     729.6 

Parasang,  three  of  their  miles 12000  cubits  =  4    Fnylish 

miles,  and  580  feet. 


22  APPENDIX, 


TABLE    VII. 

MEASURES   OF  CAPACITY. 

Win*  Oal.       PivU.       Inch  So, 

Epha,  or  bath 7             4  15 

Chomer,  homer  in  our  translation 75              5  7 

Seali,  one-third  of  an  epha 2             4  3 

Hin,  equal  to  one-sixth  of  an  epha  12  1 

Omer,  one-tenth  of  an  epha 0             6  0.5 

Cab,  one-eighteenth  of  an  epha 0              3  10 

Log,  one-seventy-second  of  an  epha 0              0  1-2  10 

Metretes  of  Syria,  (John  ii.  6,)  equal  to  Cong.  Rom.     0             7  1-8  0 

Cotyla,  Eastern,  oue-huiiJredth  of  an  epha 0              0  1-2  3 

This  cotyla  contains  just  ten   ourfces,  Avordupois,  of  rain  water;   omer,  100; 
epha,   1000;  chomer,   10,000;  so  by  these  weights  all  these  measures  of 
capacity  may  be  expeditiously  recovered  very  near  exactness. 
Core,  a  dry  measure,  containing  8^  bushels.     Luke  xvi.  7. 

Choeuix,  a  Grecian  measure  1^  pint,  daily  allowance  of  corn  for  a  man;  a  de- 
narius was  his  wages. 


TABLE    VIII. 

PRECIOUS  STONES  MENTIONED  IN  THE  APOSTOLIC  WRITINGS. 

A'methyst — a  stone  of  a  violet  color,  bordering  on  purple,  composed  of  a 
strong  blue  and  a  deep  red.  Amethyst  is  a  Greek  term,  and  this  stone,  being 
imagined  to  prevent  inebriation,  received  its  name  from  a  word  of  that 
meaning. 

Ber'yl — a  pellucid  gem,  of  a  bluish  green  color,  found  in  the  East  Indies, 
and  in  the  gold  mines  of  Peru.  Mr.  Parkhust  derives  it  from  the  Hebrew 
word  larshish — from  tar,  to  go  round;   and  shish,  bright  in  color. 

Chalced'ony — a  precious  stone,  variegated  with  divers  colors,  in  the  form 
of  clouds.  There  are  four  species  of  this  stone:  1st.  a  bluish  white;  2d.  a 
dull,  milky  veined;  3d.  a  brownish  black;  4th.  yellow  and  red,  found  only 
in  the  East  Indies. 

Chrys'olite. — The  import  of  this  term  would  make  it  the  golden  stone.  It 
is  a  gem  of  a  yellowish  green  color,  and  now  ranks  among  the  Topazes.  It 
is  very  transparent. 

Chrysop'rasus  differs  only  from  the  Chrysolite  in  having  a  bluish  hue.  It 
is  a  variety  of  the  Chrysolite,  of  a  green  color,  with  a  golden  brightness.  It 
is  sometimes  called  the  yellowish  green  and  cloudy  Topaz. 

Crys'tal — a  very  bright,  transparent  stone,  of  a  watery  color,  exceedingly 
clear. 

Di'amond — the  hardest  and  most  valuable  of  all  precious  stones ;  some- 
times called  Adamant.  It  Ls  one  of  the  most  inflammable  substances  in  na- 
ture, being  pure  carbon. 

Em'erald — the  same  with  the  ancient  Smaragdus  ;  one  of  the  most  beau- 
tiful of  gems,  of  a  bright  green  color,  without  any  mixture.  The  true  Ori- 
ental Emerald  is  very  rare,  and  now  only  found  in   the  kingdom  of  Cambay. 

Ja'cinlh — a  gem  of  a  deep  reddish  yellow. 

Jasper — a  precious  stone,  variegated  with  divers  colors,  and  of  a  very 
li;inl  <iu;ilitv;   some  liavc  been  found  of  a  'Jca-green  color. 


AI'I'K.NDIX. 


23 


Onyx — a  species  of  the  Chaleedouy.  It  is  a  kind  of  agate*-  of  a  whitisb 
black  color.      Some  call  it  a  Sardonyx. 

Ru'hy — a  red  purple  stoue,  very  hard  and  rare. 

Sap'phire — a  precious  stone,  of  a  very  beautiful  pure  blue,  second  only  to 
the  Diamond  in  hardness,  luster,  and  value.  It  is  of  a  different  species, 
sometiMies  blue,  red,  and  yellow  combined. 

Sar'diiis — a  gem  of  a  reddish  color,  approaching  a  white.  The  best  come 
from  Babylon,  and  are  of  a  blood  red  color. 

Sar'donyx — resembling  both  the  Sardius  and  the  Onyx. 
Topaz — a  yellow  gem  ;  or,  as  some  describe  it,  of  a  pale,  dead  green  ;  con- 
sidered by  mineralogists,  a  species  of  the  Sapphire. 

The  names  of  the  Twelve  Patriarchs  were  engraven  upon  twelve  gems, 
placed  three  in  a  row,  worn  on  the  shoulders  and  breast  of  the  High  Priest.— 
Upon  a 

Sardius,  or  Iluby Reuben, 

Topaz Simeon, 

Carbuncle  Levi, 

Emerald Judnh, 

Sapph  i  re Issachar, 

Diamond Zeiulon, 

Ligure,  or  Jacinth Dan, 

Agate  Napli thali 

Amethyst Gad, 

Beryl,  or  Chrysolite Asher, 

Onyx,  or  Sardonyx Joseph, 

Jasper Benjamin, 


Sous  of  Leah. 


Sons  of  Bilhah. 

Sons  of  Zilpah. 

•  Sons  of  Kachel 


•Agates  are  only  varieties  of  the  flint,  of  little  value  ;  they  are  of  a  white,  red,  yellow 
and  green  cast. 


TABLE    IX. 


OF  THE  COINS  MENTIONED  IN  THE  NEW  TESTAMENT. 

IMU.  Cts.  31 

Mite,  copper,  worth  not  quite 00     00  2 

Quadrans,  cojiper,  worth 00     00  5 

Assarium,  copper,  (Matthew  x.  29)  worth  about 00     01  0 

Denarius,  silver,  worth  10  assaria,  or 00     12  5 

Drachma,  .silver,  worth  2  denarii,  or 00     25  0 

Didrachma.  silver,  (Matthew  xvii.  25)  worth  3  drachmas,  or 00     50  0 

Shekel,  silver,  (Matthew  xxiv.  15)  worth 00     50  0 

Stater,  silver,  worth  2  didrachmas,  or 01      00  0 

Talent,  silver,  (Matthew  xviii.  24)  worth  3000  didrachmas,  or... 1,500     00  0 

Talent,  irold,  worth 22,500     00  0 


24  APPENDIX. 


TABLE    X. 

SECTS,  OFFICES,  AND    OFFICERS, 

MENTIONED    IN    THE    SACRED  WRITINGS. 

PATRIARCHS,  or  Fathers  of  Families;  such  as  Abraham,  Isaac,  and 
Jacob,  and  their  sons. 

Judges,  Temporary  Supreme  Governors,  immediately  appointed  by  God 
over  tlie  children  of  Israel. 

Kings.  Supreme  Governors,  either  of  the  whole  nation,  or,  after  the  falling 
off  of  the  ten  tribes,  of  Judali,  and  of  Israel. 

Elders,  Senators,  the   LXX.  or  Sanhedrim. 

Officers,  Provosts,  Sheriffs,  or  Executioners. 

Judges,  Inferior  Rulers,  such  as  determined  controversies  in  particular 
cities. 

Israelites,  Hebrews,  descendants  from  Jacob. 

A  Hebreto  of  Hebrews,  an  Israelite  by  original  extraction. 

A  Proselyte  of  the  Covenant,  who  was  circumcised,  and  submitted  to  the 
whole  law. 

A  Proselyte  of  the  Gate,  or  Stranger,  who  worshiped  one  God,  but  remained 
uncircumcised.  There  is  much  doubt  entertained  by  many  learned  men, 
whether  there  was  a  distinct  class  of  proselytes  known  by  the  designation  of 
"  Proselytes  at  the  Gate." 

OFFICERS   UNDER   ASSYRIAN    OR   PERSIAN    MONARCHS. 

Tirshatha,  or  Governor  appointed  by  the  kings  of  Assyria  or  Persia. 
Heads  of  the  CajAivity,  the  chief  of  each  tribe  or  family,  who  exercised  a 
precarious  government  during  the  Captivity. 

UNDER  THE  GRECIAN  MONARCHS. 

Superior  Officers. 

Maccabees,  the  Successors  of  Judas  Maccabeus,  high  priests,  who  presided 
with  kingly  power. 

UNDER   THE    ROMAN    EMPERORS. 

Presidents,  Governors  sent  from  Rome  with  imperial  power. 
Tetrarchs,  Governors  of  a  fourth  part  of  a  kingdom,  or  those  who  exercised 
kingly  power  in  four  provinces. 

Proconsuls,  Deputies  of  provinces. 

Inferior  Officers. 
Publicans,  Tax-gatherers. 
Centurions,  Captains  of  one  hundred  men. 

Ecclesiastical  Officers,  and  Sects  of  Men. 

High  Priest,  who  only  might  enter  the  Holy  of  Holies. 

Second  Priest,  or  Sngan,  who  supplied  the  high  priest's  office,  in  case  he 
were  disabled. 

High  Priest  of  the  War,  set  apart  for  the  occasion  of  an  expedition. 

Priests,  Lcvites  of  the  sons  of  Aaron,  divided  into  twenty-four  ranks,  each 
rank  serving  weekly  iu  the  temple. 

Levites,  of  the  tribe  of  Levi,  but  not  of  Aaron's  family ;  of  these  were 
three  orders,  Gershnnitcs,  Kohathites,  Mor;iritcs,  several  sons  of  Levi. 


AfPENDlX.  25 

Nffhinims,  int'orior  servants  U\  the  Priests  and  Levites,  (not  of  their  tribes) 
111  iliiiw  waliT.  ;uirl  cIimvc;  wood,  etc. 

I'niphrln.  ancieiitly  callcii  .SVrrs,  vfiio  foretold  future  events,  and  denounced 
(jod's  judf^iiieuts. 

Cliildrin  of  thf  J'rujiluls,  their  disciples  or  scholars. 

Wise  men,  called  so  in  imitation  of  the  eastern  Magi,  or  Gentile  Philoso- 
phers. 

Scribes,  writers  and  expounders  of  the  law. 

Disputers,  who  raised  and  determined  questions  out  of  the  law. 

Robbies,  or  Doetors,  teachers  of  Israel. 

Libertines,  freed  men  of  Rome,  who,  being  Jews  or  proselytes,  had  a  .syn- 
agogue or  oratory  for  themselves. 

Gauhniles,  or  Gtilileaiis,  who  pretended  it  unlawful  to  obey  a  heathen 
magistrate. 

Uerodians,  who  shaped  their  religion  to  the  times,  and  particularly  flat- 
tered Herod. 

Epieureons,  who  placed  all  happiness  in  pleasure. 

Stoics,  who  denied  the  liberty  of  the  will,  and  pretended  all  events  were 
determined  by  fatal  necessity. 

NieulctitfiKs,  the  disciples  of  Nicolas,  of  Antioch  ;  who  is  said  to  have 
held  and  taught  the  doctrine  of  a  community  of  wives,  and  to  have  made  no 
difference  between  common  meats  and  those  offered  to  idols. 

I^azarites,  who,  under  a  vow,  abstain  from  wine. 

Nazdrenes,  Jews  professing  Christianity. 

Zelots,  Sicarii,  or  murderers,  who,  under  pretense  of  the  law,  thought 
themselves  authorized  to  commit  any  outrage. 

Pharisees,  a  famous  sect  of  the  Jews,  who  distinguished  themselves  by 
their  zeal  for  the  tradition  of  the  ciders,  which  they  derived  from  the  same 
fountain  with  the  word  itself;  prctendinir  that  both  were  delivered  to  Moses 
from  Mount  Sinai,  and  were,  therefore,  both  of  equal  authority.  From  their 
rigorous  observance  oi'  these  traditions,  they  looked  upon  themselves  as  more 
holy  than  other  men;  and,  therefore,  separated  themselves  from  those  whom 
they  thought  sinners,  or  profane,  so  as  not  to  eat  or  drink  with  them;  and 
hence,  from  the  Hebrew  word  phnris,  which  signifies  to  separate,  they  had  the 
name  of  Pharisees,  or  Separalists. 

This  sect  was  one  of  the  must  ancient  and  most  considerable  among  the 
Jews,  but  its  original  is  not  very  well  known  ;  however,  it  was  in  great  repute 
at  the  time  of  our  Saviour,  and  most  probably  had  its  origin  at  the  same  time 
with  the  traditions. 

The  Pharisees,  contrary  to  the  opinion  of  the  Sadducees,  held  a  resurrec- 
tion from  the  dead,  and  the  existence  of  angels  and  spirits. 

Sadducees,  a  famous  sect  among  the  Jews;  so  called,  it  is  said,  from  their 
founder,  Sadoc.  It  began  in  the  time  of  Antigonus,  of  Socho,  president  of 
the  Sanhe<irini  at  Jerusalem  and  teacher  of  law  in  the  principal  school  of 
that  city.  Antigonus  having  often,  in  his  lectures,  inculcated  to  his  scholars 
that  they  ought  not  to  serve  God  in  a  servile  manner,  but  only  out  of  filial 
love  and  fear.  Two  of  his  scludars,  Sadoc  and  Baithus,  thence  inferred  thai 
there  was  no  rewards  at  all  after  this  life  ;  and,  therefore,  separating  from  the 
school  of  their  master,  they  taught  there  was  no  resurrection  nor  future  state, 
neither  angel,  nor  spirit.  Matt.  xxii.  '!'.) ;  Acts  xxiii.  8.  They  seem  to  agree 
greatly  with  the  E]jicurcaiis ;  diffciiiig.  however,  in  this,  that  though  they 
denied  a  future  state,  they  allowed  the  power  of  God  to  create  the  world  ; 
whereas  the  lollowcrs  of  Kpicuriis  denied  it.  It  is  said,  also,  that  they  re- 
jected tlie  Bible,  except  the  Pentateuch;  denied  predestination;  and  taught 
that  God  had  made  man  absolute  master  of  all  his  actions,  without  assistance 
to  good,  or  restraint  from  evil. 

Samarilaus,  an  ancient  sect  among  the  Jews,  whose  origin  was  in  the  time 
of  King  Rehoboam,  under  whose  reign  the  people  of  Israid  were  divided  into 


20  APPENDIX. 

(WO  distinct  kingdtms,  that  of  Judah,  and  that  of  Israel.  The  capital  of  th« 
kingdom  of  Israel  was  Samaria,  whence  the  Israelites  took  the  name  of  Sa- 
UKU-itans.  Shalinanezer,  King  of  Assyria,  having  besieged  and  taken  Sama 
via,  carried  away  all  the  people  captives  into  the  remotest  parts  of  his  own 
dominions,  and  tilled  their  place  with  Babylonians,  Cutheans,  and  other  idol- 
aters. These,  finding  they  were  exposed  to  wild  beasts,  desired  that  an  Isra- 
el itish  priest  might  be  sent  among  them,  to  instruct  them  in  the  ancient 
religion  and  customs  of  the  land  they  inhabited.  This  being  granted  them, 
they  were  delivered  from  the  plague  of  wild  beasts,  and  embraced  the  law  of 
Moses,  with  which  they  mixed  a  great  part  of  their  ancient  idolatry.  Upon 
the  return  of  the  Jews  from  the  Babylonish  captivity,  it  appears  that  they 
had  entirely  quitted  the  worship  of  their  idols.  But  though  they  were  united 
in  religion,  they  were  not  so  in  affection,  with  the  Jews  ;  for  they  employed 
various  calumnies  and  stratagems  to  hinder  their  rebuilding  the  temple  of 
Jerusalem;  and  when  they  could  not  prevail,  they  erected  a  temple  on  Mount 
Gerizim,  in  opposition  to  that  of  Jerusalem.  [See  2  Kings  xvii.;  Ezra  iv., 
v.,  vi.]  The  Samaritans  at  present  are  few  in  number,  but  pretend  to  great 
strictness  in  their  observation  of  the  law  of  Moses.  They  are  said  to  be 
scattered;  some  at  Damascus,  some  at  Gaza,  and  some  at  Grand  Cairo  in 
Egypt. 


TABLE   XI, 


WORDS  AND  PHRASES,  THE  MEANING   OF  WHICH  IS    EITHER   ASCERTAINED    OR 
ILLUSTRATED  PROM  ANCIENT  USAGES,  MANNERS  AND  CUSTOMS. 

Abraham's  Bosom — An  allusion  to  the  posture  in  which  the  Jews  and 
other  eastern  nations  placed  themselves  at  table.  The  Jews  and  Komans  re- 
clined on  couches  wbile  eating;  the  upper  part  of  the  body  resting  upon  the 
left  elbow,  and  the  lower  lying  at  full  length  upon  the  couch.  When  three 
reclined  upon  the  same  couch,  the  most  worthy  generally  reclined  at  the  head, 
sometimes  in  the  middle:  the  next  in  dignity  lay  reclining  with  his  head  in 
the  bosom  of  his  superior  ;  as  John  did  on  the  bosom  of  Jesus  at  supper. 
Hence  Abraham's  himom  denotes  both  honor  and  felicity. 

Anathema  Maranatha — In  Syriac  Maronatha  means,  "The  Lord 
comes,"  or  "  The  Lord  comes  quickly. "  In  devoting  any  person  to  destruc- 
tion, or  in  pronouncing  an  (imithtmu,  they  sometimes  added,  "The  Lord  will 
put  this  sentence  in  execution  when  he  comes."  Hence  originated  the  Anath- 
ema Muranatha — "  He  will  be  accursed  when  the  Lord  comes." 

Beating  the  Air — It  was  usual  for  those  who  intended  to  box  in  the 
Grecian  games,  in  order  to  obtain  greater  agility,  to  exercise  their  arms  with 
the  gauntlet  on,  when  they  had  no  antagonist  before  them.  This  was  "  heat- 
ing the  air."  Not  so  when  they  had  an  antagonist  before  them.  1  Cor. 
ix.  26. 

Book  op  Life — Some  ancient  cities  kept  registers  containing  all  the 
names  of  the  citizens,  from  which  the  names  of  infamous  persons  were  erased. 
The  good  and  orderly  citizens  were  continued  on  the  register,  and  the  disor- 
derly blotted  out.  Phil.  iv.  3,  may  be  an  allusion  to  this,  as  the  persona 
mentioned  were  honorable  citizens  in  the  Christian  kingdom. 

Bottles — Were  anciently  made  of  skina. 

Bridegroom  comes — It  was  a  custcnu  in  some  countries  to  conduct  the 
bridegroom  to  the  house  of  the  bride  with  torches  and  lamp,-.  The  ancient 
Greeks  conducted  the  new  married  pair  with  torches  and  lan>ps.  In  I'ersia 
and  India  nothing  was  more  brilliant  than  the  nuptial  solemnities.     At  fivo 


APPENDIX.  27 

o'clock  in  the  evening  the  bridegroom  arrives  at  the  house  of  the  bride,  when 
the  Muhid,  or  Priest,  pronounces  the  nuptial  benndiction.  He  then  brings 
her  to  his  own  house,  gives  her  some  refreshuicnt,  and  then  the  relatives  and 
IVicnds  reconduct  her  to  her  father's  house.  Then  ugaiu  the  Mohcd  repeats 
the  nuptial  bentdiction  :  this  is  generally  about  niiunight.  Immediatclj 
after,  the  bride,  accompanied  by  a  part  of  her  attendants,  is  reconducted  to 
the  house  of  her  husb;ind,  where  she  generally  arrives  at  three  o'clock  in  the 
morning.  A  number  of  lighted  torches,  and  the  sound  of  musical  instru- 
ments give  great  brilliancy  to  the  scene. 

Brideoroom's  Friend — It  i>  said  that  after  espousals,  and  before  mar- 
riage, there  was  a  chamber  or  cnvered  place,  where  it  was  usual  for  the  bride- 
groom to  converse  familiarly  with  his  espoused  bride,  in  order  to  increase 
their  aftcction  before  marriage,  which  was  never  supposed  to  be  perfected 
until  the  bridegroom  came  out  of  his  chamber  rejoicing.  Tliis  illustrates 
I'salm  xix.  5.  Whilst  this  intercourse  was  going  ou,  the  friend  of  the  bride- 
groom stands  at  the  door  to  hearken,  and  when  he  hears  the  bridegroom  speak 
joyfully,  he  rejoices  himself,  and  communicates  the  intelligence  to  other 
friends  ;  John  iii.  29. 

Burning  and  Shinino  Lamp — The  Jews  called  any  one  distinguished 
for  knowledge,  "a  candle." 

Camel  ooinu  through  a  Needle's  Eye — The  plundering  Arabs  com- 
monly ride  into  houses,  and  commit  acts  of  violence;  ou  this  account  doors 
were  made  low.  fre((uently  not  more  than  three  feet  high.  Those  who  keep 
camels,  and  often  want  to  introduce  them  into  the  courtyard,  find  this  a  great 
inconvenience.  To  surmount  this,  they  train  their  camels  to  fall  on  their 
knees  while  they  unload  them,  and  often  succeed  in  teaching  them  to  pass 
through  these  low  doors  on  their  knees.  This  was  considered  a  great  diffi- 
culty ;  and,  tlierefore,  gave  rise  to  the  proverb  of  the  camel  passing  through 
the  needle's  eye. 

Canton — A  territory  assigned  to  a  tribe.  The  phrase.  Land  of  Judea, 
generally  denotes  the  whole  country  ;  whereas,  the  Canton  of  Judah  denotes 
tiiat  portion  which  belongs  simply  to  the  tribe. 

Captain  of  the  Temple  Guard — The  Romans  allowed  the  Jews  a  com- 
pany of  Roman  soldiers  to  guard  the  temple,  which  was  under  the  command 
of  the  rulers  of  the  Jews.  To  this  Pilate  alludes  when  he  says,  "  You  have 
a  guard." 

Cast  Away — Those  whom  the  judges  of  the  games  disapproved,  as  not 
fairly  deserving  the  prize,  were  called  adakimoi,  not  ajiproved,  or  cast  away. 

Castor  and  Pollux — It  was  the  custom  of  the  ancients  to  have  images 
on  the  ships,  both  at  the  head  and  stern  ;  the  first  was  called  the  si^n,  from 
which  the  ship  was  named  ;  the  other  was  the  name  of  the  luhhir  deity,  to 
whose  care  the  ship  was  committed. 

Charges  with  Them — Acts  xxi.  24 — It  was  meritorious  among  the  Jews 
to  contribute  to  the  expenses  of  sacrifices  and  offerings,  which  those  who  had 
taken  the  vow  of  Nazaritism  were  to  oflVr  when  the  time  of  the  vow  was  to 
be  accomplished  ;  whoever  paid  a  part  of  these  expenses  were  reputed  to  par- 
take in  the  merits  of  him  who  fulfilled  the  vow. 

Children  of  the  Bridemen — Great  mirth  and  cheerfulness  accompa- 
nied the  celebration  of  nuptials  among  the  Jews.  The  friends  and  acquaint- 
ances of  the  parties  were  called  the  children  of  the  bride  chamber. 

Cohort — A  company  of  soldiers  which  guarded  a  Roman  governor  or 
magistrate,  when  he  went  into  any  jirovince. 

Corhan — A  gift  consecrated  to  (Jod;  but  generally  given  to  the  priest. 

Drink  of  my  Cup — As  each  guest  received  his  own  cup  at  entertainments, 
it  became  a  proverb  to  denote  a  jierson's  portion  or  lot. 

Espoused,  or  Betrothed — Betrothing  was  a  solemn  promise  of  marriage 
made  by  two  persons,  each  to  the  other,  at  such  a  distance  of  time  as  they 
agreed   upon.     It  was  sometimes  done  by  writing,  and  sometimes  by  a  picct 


38  APPENDIX. 

uf  silver  given  to  the  bride,  with  these  words,  "Receive  this  piece  of  money 
as  a  pledge  that  you  shall  beoomo  my  spouse."  The  woman  often  continued 
with  her  parents  several  months  afterward. 

EuROCLYDON,  Or  Levanter — A  Very  fierce  wind,  which  sometimes  greatly 
agitates  the  Mediterranean  sea,  and  the  Archipelago. 

Examine  by  Scourging — The  Romans  put  persons  to  the  auestion,  or 
endeavored  to  extort  confession  by  scourging  the  accused. 

Fast — Fasting,  in  all  ages,  and  among  all  nations,  has  been  usual  in  times 
of  mourning,  sorrow,  and  aifliction. 

Feet  of  Gamaliel — The  disciples  of  the  Rabbles  sat  on  low  seats,  while 
they  received  instructions ;  but  it  is  said  they  sometimes  stood  before  them — 
and  certain  antiquarians  contend  at  the  feet  means  near  to — thus,  They  laid 
the  money  at  the  Apostles'  feet,  that  is,  presented  it  to  them.  In  the  Macca- 
bees it  is  said,  "They  saw  death  lying  at  their  feet:"  the  Syriac  translator 
renders  this  phrase  "They  saw  death  approaching." 

Fiery  Darts — Javelins  or  arrows  on  whose  points  was  combustible  mat- 
ter smeared,  and  when  set  on  fire,  were  darted  at  the  enemy.  Livy  calls  them 
falarica.     To  these  the  Apostle  alludes,  Eph.  vi.  16. 

Grass  cast  into  the  Oven — Shaw  tells  us  that  in  Barbary,  myrtle,  rose- 
mary, and  other  plants  are  used  to  heat  ovens. 

Hang  all  the  Law  and  the  Prophets — When  the  laws  were  written 
in  old  times,  they  were  hung  up  in  a  public  place,  that  aH  might  see  them. 

Hosanna  to  the  Son  op  David — At  the  feast  of  tabernacles,  they  car- 
ried boughs  in  their  hands,  and  sung  psalms  and  hosannahs.  The  Greeks 
practiced  the  carrying  of  branches,  and  singing  of  songs,  at  their  sacred  festi- 
vals. 

Key  op  Knowledge — Authority  to  explain  the  law  and  the  prophets, 
was  given,  among  the  Jews,  by  the  delivery  of  a  key.  When  Rabbi  Samuel 
died,  they  put  his  key  and  his  tablets  into  his  coiSn. 

Keys  op  the  Kingdom — Stewards  always  wore  the  keys ;  and  the  giving 
of  a  key  was  the  token  of  this  ofiice. 

Living  Stones — Stones  in  the  quarry,  not  detached  from  the  natural  bed, 
are  said  to  be  living — contrasted  with  those  which  are  taken  out.  Ovid  com- 
pares firmness  of  mind,  a  steady  and  inflexible  purpose,  to  a  living  rock — Et 
saxo,  quod  adhuc  vivum  radice  tenetur. 

Locusts — Several  travelers  affirm  that,  to  this  day,  the  animal  called  locust, 
among  the  Indians  at  the  East,  is  an  article  of  food.  Dampier,  Shaw,  and 
Ives,  give  instances  of  the  manner  of  dressing  and  eating  them. 

Long  Hair — Chardon  says,  "  The  eastern  women  are  remarkable  for  the 
great  length  and  the  number  of  the  tresses  of  their  hair.  Their  hair  hangs 
at  full  length  behind,  divided  into  tresses  braided  with  ribbon  or  pearl.  Lady 
Montague  counted  one  hundred  and  ten  tresses,  all  natural,  on  the  head  of  one 
lady.  The  men  wear  but  very  little  on  their  heads.  Young  men  who  wear 
their  hair  in  the  East,  are  regarded  as  effeminate  and  infamous." 

Lots — Acts  i.  26.  Grotius  says,  (in  deciding  whether  Joseph  or  Mat- 
thias should  supply  the  place  of  Judas,  or  the  place  made  vacant  by  his 
death,)  "  They  put  their  lots  into  two  urns,  one  of  which  contained  the 
names  of  Joseph  and  Matthias,  and  the  other  a  blank,  and  the  word  Apostle. 
In  drawing  these  out  of  the  urn,  the  blank  came  up  with  the  name  of  Jo- 
seph;  and  the  lot  on  which  was  written  the  word  Apostle,  came  up  with  Mat- 
thias." 

Measuring  into  the  Bosom — The  eastern  garments  being  long,  and 
folded  and  girded  with  girdles,  admitt^ed  of  carrying  much  corn  and  fruits  of 
that  kind  in  the  bosom.     Luke  vi.  38. 

Minstrels — This  custom  of  having  musical  instruments  at  funerals,  was, 
by  the  Jews,  borrowed  from  the  Greeks. 

Money-changers — Those  who  supplied  the  Jews,  who  came  from  differ- 
ent parts  in  Judea,  and  foreign  cuuntrle-;,  with  money  to  be  paid  back  at  their 


AI'I'KMHX.  J  ' 

respective  homes,  or  which  ihoy  had  paid  before  they  began  their  jouriii) 
Tiie  h:ilt' sliclit'l.  puid  yearly  tii  the  temple,  was  collected  with  great  cxaetiies. 
in  the  month  of  Adar.  In  changing  the  slickcls,  the  changers  exacted  a  kol 
bun  as  a  fee.  Perhaps  they  also  exchanged  the  money  of  other  countries  fo 
that  current  in  Jerusalem. 

Oil  in  tiikih  A'f.sski.s — In  the  East,  in  many  places,  instead  of  the  l  i  si 
and  flambeaux,  when  they  go  out  at  night,  they  carry  a  pot  full  of  oil  in  one 
hand,  and  a  lump  of  oiled  rags  in  the  other. 

Outer  1).\kkness — Feasts  were  anciently  given  in  illuminated  rooms. 
Those  who  were  turned  out  at  night,  in  contrast,  were  said  to  be  cast  into 
outer  darkness.     This  is  alluded  to  in  the  New  Testament. 

Purses — The  ancients  wore  flowing  robes:  these  required  a  girdle  round 
the  waist ;  and  of  these  girdles,  one  end,  doubled  and  sewed,  served  for  a 
purse. 

KuiHT  AND  Left  Hand — The  Sanhedrim  placed  those  to  be  justified  on 
the  right  hand,  and  those  to  be  condemned  on  the  left  hand. 

KiSE  UP  IN  Judgment — Among  the  Jews  and  Romans,  when  witnesses 
accused  criminals,  they  ro.se  from  their  seats. 

KoARlNH  IjIO.n — "The  lion  has  roared,  who  will  not  fear?"  The  lion  does 
not  usually  set  up  las  Imrrid  ruar  till  he  behidds  his  prey,  and  is  just  going 
to  seize  it. 

Sackcloth  and  Ashes — L\ikc  xi.  13.  This  expression  of  sorrow  was 
common  i'v  all  eastern  countries.  Homer,  three  thousand  year.s  ago,  thus 
represents  A.chillos,  when  he  heard   (jf  the  death  of  Patrnclus  : 

A  sudJen  horror  sliot  tlirouyli  nil  the  chief", 

And  wrapt  his  penscs  in  u  I'loud  ot'  grief. 

Cast  on  the  ground,  with  furious  hiiuds  he  sprend 

The  scorching  ashes  o'er  his  gnicel'ul  head  ; 

His  purple  giinnents  and  his  gohlen  hairs, 

Those  he  deliuans  with  dirt,  and  these  he  tears, 

On  the  hard  soil  his  ;j;r<):iiiiiig  breast  he  threw. 

And  roU'd  and  grovelM  as  to  earlh  he  grew.  Iliau  xviii.  v.  33 

Sait  tas  lost  its  Savor — Maundrci,  in  his  travels  near  Aleppo,  says, 
"I  found  veins  of  salt,  of  which  the  part  exposed  to  the  air,  sun,  and  rain, 
had  lo'  t  i's  savor,  while  that  below  the  surface  preserved  its  saltness." 

S>LU'i;  vouK  Brethren — The  easterns  salute  according  to  rank.  The 
comujiiu  ►■■alutatiou  is,  laying  the  right  hand  on  the  bosom,  and  a  little  declin- 
ing tl<e  b")dy.  In  saluting  a  person  of  rank,  they  bow  almost  to  the  ground, 
and  kiss  'he  hem  of  his  garment.  Inferiors  kiss  the  feet,  the  knees,  or  gar- 
men's  of  superiors.  E(|uals  kiss  the  beard,  the  check,  or  the  neck.  "Salute 
no  man  ly  the  way,"   was  an  order  given  when  great  ilispatch  was  required. 

')ToN>;  SHALL  Fall — The  Jews  liail  two  methods  of  stoning — one  was,  by 
throwin,"  a  person  down  among  great  stones — the  other  was,  by  throwing 
stones,  o-  letting  a  gri'at  stoni;  lull  upon  him.      Luke  xx.  18. 

STRyi\NlNt)  OUT  A  (J NAT — An  allusion  to  the  filtering  of  wine  for  fear  of 
swallowi'ig  an  unclean  insect. 

Stkmt  tiAiE — At  the  banquets  of  the  ancients,  the  guests  entered  by  a 
gate,  designed  to  receive  them.  On  the  coming  of  the  guests  this  gate  was 
made  nirrow.  the  wicket  only  being  left  open  ;  and  the  [jortcr  standing  to  pre- 
vent (he  unlildden  from  rushing  in.  When  the  guests  were  arrived,  flic  dcmr 
was  phut,  and  not  to  be  opened  to  those  who  stood  and  knocked  without. 
Matt.  vii.  I'.i.  and  xxv.  11. 

Upper  Millstone — The  Syrians  rolled  up  bome  in  sheet  lead,  and  hung 
a  liiavy  weight  upon  the  necks  of  others,  whom  they  cast  into  the  rivers  and 
lakes,  as  a  c.iiiital  ]>u!iishment. 

Upper  Hoo.ms  at  Feasts — At  great  feasts,  the  seat«  or  couches  were  ar- 
ra"ged  like  the  Greek  letter  II.  the  table  placed  in  the  middle;  the  lower 
BT  {  was  open  for  the  waiters.     Tlic  other  three  sides  were  inclosed  with  thre« 


^0  APPENDIX. 

•touches,  whence  it  was  named  iricUnimn — the  middle  or  upper  seats  wore  th« 
most  lionorable,  and  to  these  the  Scribes  and  Pharisees  aspired. 

VlAl.s — Were  of  common  use  in  the  temple  service.  They  were  not  like 
*hose  small  bottles  which  we  call  by  that  name ;  but  were  like  cups  on  a 
plate,  iu  allusion  to  the  censers  of  gold. 

Vinegar — Vinegar  and  water  were  the  constant  drink  of  the  Roman  sol- 
diers. It  was  kept  by  the  cross  for  the  benefit  of  the  soldiers  who  waited 
there.     John  xix.  29. 

Water  for  my  Feet — It  was  a  universal  custom  among  the  easterns 
to  entertain  their  guests  at  their  entrance  into  their  houses,  with  clean  water 
and  sweet  oil — oil  for  the  head,  and  water  for  the  feet.     Luke  vi.  44. 

Wedding  Garment — It  was  usual  for  persons  to  appear  at  marriage  feasts 
in  sumptuous  dress,  adorned  with  florid  embroidery.  But  as  travelers  were 
sometimes  pressed  in,  and  as  they  could  not  be  provided  with  such  garments, 
robes  out  of  the  wardrobes  of  the  rich,  were  tendered  to  them.  If  such  per- 
sons refused  this  offer,  and  appeared  in  their  own  apparel,  it  was  highly  re- 
sented, as  a  token  of  their  pride,  and  contempt  for  those  who  invited  them. 

Weeping,  and  Gnashing  of  Teeth — Unfaithful  stewards,  (who  were 
often  slaves,)  if  they  proved  unfaithful  in  the  absence  of  their  masters,  were 
condemned  to  work  in  the  mines.  When  they  first  entered,  nothing  was  heard 
among  them  but  weeping  and  gnashing  of  teeth,  because  of  the  intolerable 
fatigue  to  which  they  were  subjected.     To  this  the  Messiah  seems  to  allude. 

Whited  Sepulcher — The  square  chambers  or  cupolas  erected  over  the 
remains  of  the  great,  were  kept  very  clean,  and  frequently  whitewashed. 

White  Stone — In  popular  judicatures,  a  white  stone  was  a  token  of  ab 
solution  or  justification,  and  a  black  stone,  of  condemnation.     Rev.  ii.  17. 
« 

Mos  erat  antiquus,  niveis  atrisque  lapillis 

His  damnare  reos,  illis  absolvere  culpa Ovid. 

"  It  was  an  ancient  custom  by  white  and  black  stones  to  absolve  and  con 
demn — to  condemn  the  accused  by  the  latter,  and  to  acquit  by  the  former." 

Wild  Honey — The  rocks  in  Judea  were  said  to  be  frequented  by  wild 
bees  ;  also,  the  hollow  trunks  and  branches  of  trees  abounded  in  honey. 
Thus  we  find,  Psalms  Ixxxi.  16.  Deuteronomy  xxxii.  13 ;  "  honey  out  of  the 
stony  rock." 


TABLE    XII. 

SPURIOUS  READINGS. 


The  following  words  and  phrases  are  rejected  from  the  original  text  bj 
Griesbach,  and  many  of  them  by  other  eminent  critics  and  collators  of  an 
cient  manuscripts. 

Many  of  these  interpolations  and  spurious  readings  have  crept  into  th« 
text  by  the  remissness  of  transcribers.  Few  of  them  could  have  been  in- 
serted from  any  design  to  favor  any  private  opinions.  In  the  historical  books 
many  of  thcni  are  taken  from  the  other  historians.  The  copyist  of  Matthew 
sometimes  adding  from  his  recollections  words  from  Mark,  or  Luke,  or  John, 
and  in  like  manner  in  transcribing  parallel  passages  in  the  others,  added  from 
Matthew,  etc. 

The  marginal  readings,  which  were  at  first  (like  our  supplements)  for  ex- 
planation, in  process  of  time  became  the  fruitful  source  of  interpolation,  beir.g 
frequently  transplanted  into  the  text.  The  devotion  of  the  transcriber  sonie- 
'.imes  added   an  "jlmen,"  and  "Ihr  thine  is  the  kingdom,"  etc.     And   thus. 


APl'KNIUX.  HI 

without  any  evil  intention,  many  spurious  readings  have  crept  into  the  text. 
"^■uiio  lew.  liiiwever.  a)i])oar  to  liave  hoeii  tho  result  ol'  (h'sii;ii.  .M'ter  the 
.Vrian  heresy  enlisted  tho  passions  of  the  belligerents  in  the  war  of  ortho- 
doxy, tiiere  ajipears  to  be  souu!  ground  for  asiribing  to  the  jirido  and  jealousy 
of  the  polcniies  a  design  to  foist  into  the  text  some  words  favorable  to  theii 
distinguishing  tenets.  Some  of  these  were  soou  detected,  and  others  have 
continued  i'or  many  generations.  Tlie  Greek  text  now  in  use,  lias  already 
undergone  several  purgations;  and  it  is  now  generally  admitted  that  Gries- 
bach,  Miehaeli.s,  Tholuc,  (to  say  nothing  of  Mill  and  Wetstein,)  and  their 
contemporaries,  have  left  little  or  nothing  of  this  sort  for  those  who  succeed 
them. 

The  reader  will  see,  without  any  suggestion  from  us,  how  little  the  faith 
of  Christians  is  jeopardized  by  all  the  interpolations  now  rejected  from  the  com- 
mon text.  No  fact,  no  cardinal  truth  of  Christianity  is  in  the  least  affected, 
admitting  every  word  found  in  the  i'oUowing  table  to  be  rejected  with  the 
unanimous  coucurrence  of  all  Christendom.  Some,  indeed,  appear  to  be  re- 
jected without  a  very  overwhelming  authority;  but  all,  I  think,  have  more 
than  a  bare  majority  of  votes,  regarding  both  number  and  character,  against 
their  standing  in  the  text. 

Arranged  as  they  appear  in  the  following  table,  the  reader  will  be  able  i.i 
survey  the  whole  array  of  them,  without  any  other  emotion  than  that  of  won- 
der how,  in  20tJ()  years,  so  few  interpolations  are  now  found  in  the  sacrc.J 
writings,  so  often  transcribed,  and  by  so  many  hands,  when  the  classics  <  t 
Greece  and  Rome  yet  afford  so  many, 

But  it  may  be  gratifying  to  the  student  of  this  volume,  to  have  a  single 
extract  from  Michaelis  on  this  subject: 

"The  various  readings  in  our  manuscripts  of  the  New  Testament  have 
been  occasioned  by  one  of  the  five  following  causes  : 

"  1.  Omission,  addition,  or  exchange  of  letters,  syllables,  or  words,  fron; 
the  mere  carelessness  of  the  transcribers. 

"2.   Mistakes  of  the  transcribers  in  regard  to  the  true  text  of  the  origin.il 

"3.  Errors,  or  imperfections  in  the  ancient  manuscript,  from  wliicli  th« 
transcril)er  copied. 

"4.  Critical  conjecture,  or  intendcil  imjirovements  of  the  original  text. 

"5.  Willful  corruptions,  to  serve  the  purposes  of  a  party,  whether  ortho- 
dox or  heterodox. 

"To  the  last  cause  alone,  I  apjily  Ihe  word  corruption;  for  though  every 
text  that  deviates  from  original  purity,  may  so  far  be  said  to  be  corrupted: 
yet  as  the  term  is  somewhat  invidious,  it  is  unjust  to  apply  it  to  innocent  or 
accidental  alterations." 

Passing  over  his  very  interesting  illustrations  of  the  first  four  causes,  wc 
shall  make  an  extract  or  two  from  what  he  says  under  the  fifth  cause.  After 
referring  to  the  attempted  corruptions  of  the  text  by  the  early  heretics,  Mar- 
cion,  Lucian,  Tatian,  Asclcpiodotus,  Ilermophilus,  .Vpollonius,  Hesychius,  he 
observes — 

"Of  all  the  sects  into  which  the  Christian  church  has  been  divided,  none 
have  had  it  in  their  power  to  alter  the  New  Testament  in  a  higher  degree 
than  the  Arians,  because  they  were  more  than  once  the  ruling  party.  They 
have  been  accused  of  the  most  violent  corru])tions  of  the  sacred  text ;  but 
though  it  can  not  be  denied,  that  when  in  power,  they  were  as  much  inclined 
to  persecution  as  the  orthodox  themselves;  yet  the  crime  of  corruption  has 
never  been  proved  in  a  single  instance.  They  are  charged  by  the  ancient 
fathers,  of  having  erased  a  jiassagi'  found  in  the  old  liatin  version  of  flohn's 
gospel, '  (jiiid  Diiis  Spiritus  rs/.'  eh.  iii.  (j.  Now  at  least  one  half  of  the  asser- 
tion is  false,  as  appears  fram  lildmhitn  Eviingi'tiitr'ntm  quadnijdi.r. ;  but  admit- 
tiug  the  whole  to  be  true,  the  orthodox  convict  themselves  of  error;  and  not 
the  Arians;  for  every  man  acquaintcil  with  the  criticism  of  the  New  Tcsta- 
meDt,  knows  that  the.se  words  are  spurious,  unless  the  Latin  version  is  better 


32  APPENDIX. 

inithority  than  the  Greek  original.  We  have  no  reason,  therefore,  to  supposu 
thar,  tiic  cele))r:ited  passage  in  thu  fiiTst,  epistle  of  John,  which  is  univorsallv 
iiiiiitted  in  the  old  Greek  manuscripts,  was  erased  by  the  fraud  of  the  Arians  . 
and  those  who  support  the  argument,  contradict  the  accounts  of  their  own 
p.irty,  who  relate  that  when  Iluneric,  king  of  the  Vandals  in  Africa,  made  his 
i-unfession  of  faith,  the  truL'  believers  appealed  to  this  passage  in  the  Latin 
version,  and  that  the  Arians  made  no  objection. 

"Though  no  advocate  for  heresy,  I  candidly  confess  that  the  ortho- 
dox themselves  have  been  guilty  of  the  charge  which  they  have  laid  to  others; 
nor  do  I  confine  this  assertion  to  those  who  have  assumed  the  title  without 
deserving  it,  but  extend  it  even  to  such  as  have  even  taught  tlie  pure  and  gen- 
uine doctrines  of  the  Bible.  The  hope  of  acquiring  an  additional  proof  of 
Mime  established  doctrine,  or  of  depriving  an  adversary  of  some  argument  in 
his  favor,  may  seduce  even  a  true  believer  to  the  commission  of  a  pious  fraud. 
IJr  blinded  by  prejudice,  and  bound  by  the  fetters  of  a  theological  system,  he 
finds  his  favorite  doctrine  in  every  Hue  ;  he  expounds,  therefore,  not  by  reason, 
.but  by  system;  his  explanations  acquire  the  form  of  marginal  notes,  and  these 
marginal  notes  are  at  length  obtruded  on  the  text.  The  words  oiide  o  iiios, 
Mark  xiii.  32,  were  thought  to  afford  an  argument  against  the  divinity  of 
L'hrist;  Ambrose,  therefore,  was  of  opiuiun  that  they  ought  to  be  erased,  and 
says  that  they  were  omitted  in  the  old  Greek  manuscripts.  I  will  not  posi- 
tively aifirm  that  Ambrose  was  guilty  of  falsehood,  but  this  at  least  is  certain, 
that  no  manuscript  exists  at  present,  in  which  they  are  not  found.  But  ad- 
mitting the  pious  father  to  have  spoke  the  truth,  and  that  he  had  actually  a 
copy  of  a  Greek  manuscript,  in  which  the  words  were  omitted,  it  is  natural 
to  attribute  the  omission  to  the  same  motives  as  those  by  which  he  was  actu- 
ated himself." 

We  arranged  the  spurious  readings,  so  far  as  they  are  at  all  worthy  of 
notice,  in  the  order  of  the  books  in  which  they  are  found.  Some  of  them, 
found  in  the  article  and  in  particles  not  always  translated,  are  unworthy  of 
notice. 

MATTHEW. 

No.  1,  chapter  iv.  verse  18,  Jesus.  No  2,  v.  27,  By  the  ancients.  No. 
3,  vi.  13,  For  thine  is  the  kingdom,  the  power,  and  the  glory,  forever. 
Amen.  Other  copies  read  it,  For  thine  is  the  kingdom,  for  ever.  Amen. 
And  others  read  it,  For  thine  is  the  kingdom,  and  the  power,  and  the  glory 
of  the  Father,  and  the  Son,  and  the  Holy  Spirit.  No.  4,  vi.  18,  Openly. 
No.  5,  viii.  25,  His.  No.  G,  viii.  29,  Jesus.  No.  7,  viii.  32,  Of  swine,  (be 
fore  the  word  rusjit'd.^  No.  8,  is.  13,  To  reformation.  No.  9,  ix.  35,  Among 
the  poeple.  No.  10,  xii.  8.  Even.  No.  11,  xii.  35,  Of  the  heart.  No.  12, 
xiv.  19,  And,  (before. toofc.)  No.  13,  xiv.  22,  Jesus.  No.  14,  xiv.  22,  His, 
(before  disciplrit.)  No.  15,  xiv.  25,  Jesus.  No.  IG,  xv.  4,  They,  (befor  ■ 
Juther.)  No.  17,  XV.  8,  Address  me  with  their  mouth.  No.  18,  xvi.  8,  To 
them.  No.  19,  xvi.  20,  Jesus.  No.  20,  xviii.  25,  And,  (after  go.)  No.  21, 
xviii.  29,  At  his  feet  and.  No.  22,  xviii.  35,  Their  trespasses.  No.  23,  xi^. 
19,  They,  (before  fa/hrr.)  No.  24,  xix.  25,  His.  No.  25,  xx.  6,  Idle.  No 
2G,  XX.  22,  And  to  be  baptized  with  the  baptism  that  I  am  baptized  with.  No 
28,  XX.  20,  But.  No.  29,  xxi.  33,  Certain.  No.  30,  xxiii.  8,  The  Messiah.  No 
31,  xxiv.  20,  The,  (before  Sabbath.)  No.  32,  xxiv.  31),  The,  (before  hour.)  Nn 
33,  xxiv.  30,  My,  (before /«//«•;•.)  No.  34,  xxv.  19,  But,  (before  (/a.)  No.  3') 
xxv.  13,  Wherein  the  Son  of  Man  cometh.  No.  36,  xxv.  31,  Holy.  No.  37 
xxv.  44,  Him.  No.  38,  xxvi.  9,  Ointment.  No.  39,  xxvii.  35,  That  it  migli 
be  fulfilled  which  was  spoken  by  the  Prophet,  they  parted  my  garments  amon,:; 
tliem,  and  upon  my  vesture  did  they  cast  lots.  No.  40,  xxvii.  54,  By  night 
No.  41,  xxviii,  19,  Therefurc.     No.  42,  xxviii.  20,  Amen. 


APPENDIX.  33 


MARK. 


No.  43.  i.  2,  Before  thee.  No.  44,  i.  13,  There.  No.  45,  ii.  17,  To  repent- 
ance. No.  46,  iii.  5.  Whole  as  the  other.  No.  47,  iv.  4,  Of  heaven,  (after 
birds.)  No.  48,  iv.  9,  To  thcui.  No.  49,  iv.  19,  This,  (before  xvorld.)  No. 
50,  iv.  24.  Unto  you  that  hoar  more  shall  be  given.  No.  51,  v.  12,  All,  (be- 
fore frinids.)  No.  52,  v.  40,  Lying,  (after  child.}  No.  53,  vi.  2,  That,  (be- 
fore s»<7i.)  No.  54.  vi.  11,  Imlecd,  I  say  to  you,  it  shall  be  more  tolerable 
for  tJodom  auj  Gomorrah  in  the  day  of  judgment  than  for  that  city.  No.  55, 
vi.  IG,  Or.  No.  50,  vi.  33,  The  people.  No.  57,  vi.  33,  Him.  No.  58,  vi.  34,' 
Jesus.  No.  59,  vi.  44,  About.  No.  GO,  vii.  2,  They  found  fault.  No.  61, 
viii.  1,  Jesus.  No.  62,  viii.  35,  The  same.  No.  63,  ix.  7.  Saying.  No.  64, 
ix.  24,  Lord.  No.  65,  ix.  38,  And  he  follovped  not  us.  No.  66,  x.  2,  The. 
No.  67,  X.  14,  And.  No.  68,  x.  31,  The.  No.  69,  xi.  4,  The,  (before  colt.) 
No.  70,  xi.  10,  In  the  name  of  the  Lord.  No.  71,  xi.  14,  Jesus.  No.  72,  xi, 
15,  Jesus.  No.  73,  xii.  5,  Again.  No.  74,  xii.  25,  Which.  No.  75,  xii.  27, 
uod,  (before  the  living.)  No.  76,  xiii.  14,  Spoken  of  by  Daniel  the  Prophet. 
No.  77,  xiv.  22,  Eat.     No.  78,  xvi.  8,  Quickly. 

LUKE. 

No.  79,  i.  75,  Of  life.  No.  80,  iii.  19,  Philip's.  No.  81,  iv.  8,  Get  thee 
behind  me  Satan,  for.  No.  82,  iv.  18,  He  has  sent  me  to  heal  the  broken- 
hearted. No.  83,  iv.  41,  Christ.  No.  84,  v.  20,  To  him.  No.  85,  vi.  26,  To 
you.  No.  86,  vi.  26,  All.  No.  87,  vii.  31,  And  the  Lord  said.  No.  88,  vii. 
44,  Her  head.  No.  89,  viii.  21,  It.  No.  90,  viii.  34,  And  went.  No.  91,  ix. 
1,  Disciples.  No.  92,  ix.  56,  For  the  Son  of  Man  is  not  come  to  destroy  men's 
lives,  but  to  save.  No.  93,  x.  11,  To  you.  No.  94,  x.  20,  Rather.  No.  95, 
X.  23,  And  turning  to  his  disciples,  he  said.  No.  96,  xi.  2,  Our.  No.  97,  xi.  2, 
Who  art  in  heavgn.  No.  98,  xi.  3,  Thy  will  be  done  as  in  heaven,  so  in  earth. 
No.  99,  xi.  4,  But  deliver  us  from  evil.  No.  100,  xi.  28,  It.  No.  101,  vi.  29, 
The  Prophet.  No.  102,  xi.  44,  Scribes  and  Pharisees,  hypocrites.  No.  103, 
xiii.  35,  Desolate.  No.  104,  xv.  19,  And.  No.  105,  xvii.  24,  Also.  No.  106| 
xvii.  34,  The,  (before  om/.)  No.  107,  xvii.  36,  Two  men  shall  be  in  the  field  ; 
the  one  shall  be  taken,  and  the  other  shall  be  left.  No.  108,  xx.  9.  Certain. 
No.  109,  xxii.  45,  His.  No.  110,  xxii.  60,  The.  No.  Ill,  xxii.  62,  Peter. 
No.  112,  xxiii.  25,  Unto  them.  No.  113,  xxiv.  36,  Jesus.  No.  114,  xxiv.  49, 
Jerusalem.  No.  115,  xxiv.  53,  Amen. 

JOHN. 

No.  116,  i.  29,  John.  No.  117,  i.  44,  Jesus,  No.  118,  ii.  22,  To  them. 
No.  119,  V.  30,  The  Father.  No.  120,  vi.  2,  His.  No.  121,  vi.  22,  That,  (be- 
fore am.)  No.  122,  vi.  43,  Therefore.  No.  123,  vi.  45,  Therefore.  No. 
124,  vi.  58,  The  manna.  No.  125,  vi.  68,  Then.  No.  126,  vii.  33,  To  them. 
No.  127,  viii.  20,  Jesus.  No.  128,  viii.  48,  Then.  No.  129,  viii.  59,  Going 
tiirough  the  midst  ol'  them,  and  so  passed  by.  Other  copies  read  it,  And 
|)assiiig  through  the  midst  of  the  them,  he  went  out,  and  in  this  manner  es- 
caped. No.  130,  ix.  29,  Then.  No.  131,  xi.  41,  Where  the  dead  was  laid. 
No.  132,  xiii.  31,  Then.  No.  1.33,  xiv.  30,  This,  (before  uorld.)  No.  134, 
xvi.  3,  To  you.  No.  135,  xvi.  19,  Then.  No.  136,  xvi.  25,  But.  No.  137, 
xviii.  11,  Thy,  (before  sicord.)  No.  138,  xviii.  24,  Then.  No.  139,  xx.  14, 
And.  No.  140,  XX.  28,  And.  No.  141,  xx.  29,  Thomas.  No.  142,  xxi  13, 
Then.     No.  113,  xxi.  25,  Amen. 


84  APPINDIX. 


ACTS  OF  APOSTLES. 

No.  144,  i.  14,  And  in  prayers.  No.  145,  ii.  30,  Acoording  to  the  flesh  he 
would  raise  up  Christ.  No.  146,  ii.  31,  His  soul.  No.  147,  ii.  33,  Now.  No 
148,  iii.  22,  For.  No.  149,  iii.  2G,  Jesus.  No.  150,  v.  23,  Without.  No 
151,  V.  25,  Saying.  No.  152,  v.  41,  His.  iNo.  153,  vi.  3,  Holy.  No.  154, 
vi.  13,  Blasphemous  words.  No.  155,  vi.  13,  This,  (before  place.')  No.  156, 
vii.  14,  His.  No.  157,  vii.  37,  Your,  (before  God.)  No.  158,  vii.  48,  Tem- 
ples. No.  159,  viii,  37,  And  Philip  said.  If  thou  believest  with  all  thine 
heart,  thou  mayest :  and  he  answered  and  said,  I  believe  that  Jesus  Christ  is 
the  Son  of  God.  Some  Greek  manuscripts  read  it.  And  he  said  to  him.  If 
thou  believest  with  all  thine  heart,  thou  shalt  be  saved.  And  he  replied,  I 
believe  in  Christ,  the  Son  of  God.  No.  160,  is.  18,  Immediately.  No.  161, 
ix.  19,  Saul.  No.  162,  ix.  26,  Saul.  No.  163,  x.  6,  He  shall  tell  thee  what 
thou  oughtest  to  do.  Others,  He  shall  tell  thee  words  by  which  thou  shalt 
be  saved,  and  thy  house.  No.  164,  x.  11,  Whom.  No.  165,  x.  21,  That  were 
sent  to  him  from  Cornelius.  No.  166,  xi.  13,  Men.  No.  167,  xi.  28,  Cesar. 
No.  168,  xii.  20,  Herod.  No.  169,  xiii.  17,  Israel.  No.  170,  xiii.  50,  And, 
(before  honorable.)  No.  171,  xiv.  3,  And,  (before  granted.)  No.  172,  xiv.  8, 
Being.  No.  173,  xiv.  13,  Their,  (before  city.)  No.  174,  xiv.  28,  There.  No. 
175,  XV.  11,  Christ.  No.  176,  xv.  36,  Our.  No.  177,  xvi.  1,  Certain,  (before 
woman.)  No.  178,  xix.  4,  Indeed.  No.  179,  xix.  4,  Christ.  No.  180,  xis. 
10,  Jesus.  No.  181,  xix.  12,  Prom  them.  No.  182,  xix.  35,  Goddess.  No. 
183,  XX.  19,  Many.  No.  184,  xxi.  8,  That  were  of  Paul's  company.  No.  IS.J, 
xxii.  20,  To  his  death.  No.  186,  xxii.  26,  See.  No.  187,  xxii.  30,  From  his 
bonds,  •  No.  188,  xxii.  30,  Their.  No.  189,  xxiii.  9,  Let  us  not  fight  against 
God.  No.  190,  xxiii.  11,  Paul.  No.  191,  xxiii.  15,  To-morrow.  No.  192, 
xxiii.  34,  The  governor.  No.  193,  xxiv.  20,  If.  No.  194,  xxv.  5,  This.  No. 
195,  xxv.  16,  To  die.     No.  196,  xxviii.  30,  Paul. 

ROMANS. 

No.  197,  i.  16,  Of  Christ.  No.  198,  vi.  11,  To  be.  No.  199,  vi.  11,  Our 
Lord.  No.  200,  viii.  1,  That  walk  not  according  to  the  flesh,  but  according  to 
the  Spirit.  No.  201,  x.  3,  Righteousness,  (after  their  own.)  No.  202,  xi.  3, 
Saying.  No.  203,  xi.  6,  But  if  it  be  of  works,  it  is  no  more  of  grace;  other- 
wise work  is  no  more  work.  No.  204,  xiii.  1,  The  powers,  (before  that  he.) 
No.  205,  xiii.  9,  You  shall  not  be  a  false  witness.  No.  206,  xv.  24, 1  will  come 
to  you  for.     No.  207,  xv.  29,  Of  the  gospel.     No.  208,  xvi.  20,  Amen. 

I.  CORINTHIANS. 

No.  209,  ii.  13,  Holy.  No.  210,  iii.  5,  But.  No.  211,  iii.  11,  The.  No. 
212,  v.  1,  Named.  No.  213,  vi.  20,  And  in  your  spirits,  which  are  God's. 
No.  214,  vii.  5,  Fasting.  No.  215,  vii.  29,  That,  (before  time.)  No.  216, 
vii.  39,  By  law.  No.  217,  x.  13,  You,  (before  escape.)  No.  218,  x.  23,  For 
me,  twice.  No.  219,  x.  24,  Each.  No.  220,  x.  28,  For  the  earth  is  the  Lord's, 
and  the  fullness  thereof  No.  221,  xi.  24,  Take,  eat.  No.  222.  xiv.  8,  My. 
No.  223,  xiv.  25,  And  thus.  No.  224,  xv.  20,  Has  become.  No.  225.  xv.  37. 
Flesh. 

IT.  CORINTHIANS. 

No.  226,  iv.  10,  Lord.  No.  227,  iv.  16,  Then.  No.  228,  ix.  4,  Of  boast- 
ing. No.  229,  X.  7,  Of  Christ.  No.  230,  xii.  11,  In  glorying.  No.  231,  xiii 
2,  I  write.     No.  232,  xiii.  14,  Amen. 


APPENDIX. 


QALATIANS. 


No.  233,  iii.  1,  That  you  should  not  obey  the  truth.  No.  234,  iii.  12,  Tho 
man.     No.  236,  iv.  24,  The,  (before  two  covenants.)     No.  236,  iv.  26,  Of  all. 

EPHESIANS. 

No.  237,  iii.  9,  Through  Jesus  Christ.  No.  238,  iv.  9,  First.  No.  239, 
V.  23,  The,  (before  man.)  No.  240,  vi.  12,  Of  this  world.  No.  241,  vi.  24, 
Amen. 

PHILIPPIANS. 

No.  242,  iii.  16,  The  same  rule,  and  mind  the  same  thing,  in  order  that  it 
may.     No.  243,  iii.  21,  In  order  that  it  may  become.     No.  244,  iv.  13,  Christ. 

COLOSSIANS. 

No.  245,  i.  2,  And  Jesus  Christ  our  Lord.  No.  246,  i.  10,  You.  No.  247, 
i.  14,  Through  his  blood.  No.  248,  i.  28,  Jesus.  No.  249,  ii.  2,  And  of  the 
Father  and  of  Christ.  No.  250,  ii.  11,  Of  sins.  No.  251,  ii.  20,  Then.  No. 
252,  iii.  18,  Own. 

I.  THESSALONIANS. 

No.  253,  ii.  9,  For.  No.  254,  ii.  15,  Own.  No.  255.  '.  3,  For.  No.  256, 
T.  28,  Amen. 

II.  THESSALONIANS. 

No.  257,  ii.  4,  As  God. 

I.  TIMOTHY. 

No.  258,  i.  17,  Wise.  No.  259,  ii.  7,  In  Christ.  No.  260,  iii.  3,  Not  cov- 
etouB.  No.  261,  iv.  12,  In  spirit.  No.  262,  iv.  4,  Good  and.  No.  263,  vi. 
21,  Amen. 

II.  TIMOTHY. 

No.  264,  iv-  1,  Of  the  Lord.    No.  265,  iv.  22,  Amen. 

TITUS. 
No.  266,  iii.  15,  Amen. 

PHILEMON. 
No.  267,  verse  25,  Amen. 

HEBREWS. 

No.  268,  ii.  7,  And  didst  set  him  over  the  works  of  thy  hands.  No.  269, 
iii.  1,  Christ.  No.  270,  vi.  10,  And  labor.  No.  271,  ix.  1,  Tabernacle.  No. 
272,  ix.  10,  And,  (before  airiml  ordinances.)  No.  273,  x.  9,  God.  No. 
274,  xi.  13,  And  were  persuaded  of  them.  No.  275,  xii.  20,  Or  thrust  through 
irith  a  dart. 

JAMES. 

No.  276,  ii.  5,  This,  (before  world.)  No.  277,  ii.  13,  And,  (before  mercy.) 
No.  278,  ii.  24,  Therefore 


36  APPENDIX. 

I.  PETEK. 

No.  279,  i.  23,  For  ever.     No.  280,  v.  8,  Because.     No.  281,  v.  14,  Amen 

II.  PETEK. 

No.  282,  iii.  10,  In  the  night. 

I.  JOHN. 

No.  283,  iv.  3,  Christ  came  in  the  flesh.  No.  284,  v.  7,  In  heaven  ;  the  Fa 
ther,  the  Word,  and  the  Holy  Spirit ;  and  these  three  are  one  :  and  there  are 
three  that  bear  witness  on  earth.  No.  285,  v.  13,  To  them  who  believe  in  the 
name  of  the  Son  of  God.     No.  286,  v.  21,  Amen. 

III.  JOHN. 

No.  287,  verse  7,  His. 

JUDE. 

No.  288,  verse  4,  God,  (after  Lord.)     No.  289,  verse  25,  Wise. 

REVELATION. 

No.  290,  i.  8,  Beginning  and  end.  No.  291,  i.  11,  I  am  the  Alpha  and 
the  Omega,  the  first  and  the  last,  and.  No.  292,  i.  11,  Which  are  in  Asia. 
No.  293,  i.  17,  To  me.  No.  294,  i.  18,  Amen.  No.  295,  ii.  18,  To  eat  of 
No.  296,  ii.  19,  And,  (before  thy.)  No.  297,  ii.  20,  A  few  things.  No.  298, 
ii.  24,  And,  (before  as  many.)  No.  299,  iii.  4,  Even.  No.  300,  iii.  11,  Be- 
hold. No.  301,  iv.  3,  Was.  No.  302,  iv.  4,  I  saw  them.  No.  303,  iv.  4,  And 
they  had.  No.  304,  v.  4,  And  to  read.  No.  305,  v.  5,  Which  is.  No.  306, 
V.  5,  To  loose.  No.  307,  v.  14,  The  twenty-four.  No.  308,  v.  14,  Him  that 
liveth  for  ever  and  ever.  No.  309.  vi.  7,  The  voice.  No.  310,  vi.  11,  A  little. 
No.  311,  vi.  12,  Behold.  No.  312,  viii.  7,  Angel.  No.  313,  ix.  4,  Only.  No. 
314,  ix.  16,  And,  (before  I  heard.)  No.  315,  x.  4,  Their  voices,  {the  second 
time.)  No  316,  x.  4,  To  me.  No.  317,  xi.  1,  And  an  augel  stood.  No.  318, 
xi.  17,  And  art  to  come.  No.  319,  xiii.  3,  I  saw.  No  320,  xiii.  5,  War. 
No.  321,  xiii.  17,  Or.  No.  322,  xiv.  3,  As  it  were.  No.  323,  xiv.  5,  Before 
the  throne  of  God.  No.  324,  xiv.  8,  The  city  beheld,  (before  them.)  No.  .325. 
xiv.  13,  To  me.  No,  326,  xiii.  15,  To  thee.  ^o.  327,  xv.  2,  And  his  mark.  No. 
328,  XV.  5,  Behold.  No.  329,  xvi.  4,  Angel.  No.  330,  xvi.  5,  Lord.  No. 
331,  xvi.  6,  For.  No.  332,  xvi.  7,  Another  from.  No.  333,  xvi.  8,  Angel. 
No.  334,  xvi.  10,  Angel.  No.  335,  xvi.  12,  Angel.  No.  336,  xvi.  14,  Of  the 
land,  and.  No.  337,  xvi.  17,  Angel,  No.  338,  xvii.  1,  To  me.  No.  339,  xvii. 
10,  And,  (before  one  is.)  No.  340,  xviii.  6,  To  you.  No.  341.  xviii.  9,  Her. 
No.  342,  xix.  1,  And,  (before  after.)  No.  343,  xix.  1,  And  the  honor.  No. 
344,  xix.  5,  Both.  No.  345,  xix.  14,  And,  (before  clean.)  No.  340,  xix. 
\b,  Ami,  (before  wrath.)  No.  347,  xx.  4,  Their,  (before /(tecs.)  No.  348, 
xxi.  4,  God.  No.  349,  xxi.  9,  To  me.  No.  350,  xxi.  10,  Great.  No.  351, 
xxi.  11,  And,  (after  God.)  No.  352,  xxii.  1,  Clean.  No.  353,  xxii.  2,  One. 
No.  354,  xxii.  9,  For.  No.  355,  xxii,  12,  And,  (before  lo  I)  No.  356,  xxii. 
17,  And,  (before  whomsoever.)      No.  357,  xxii.  21,  Our. 

It  would  have  been  more  in  accordance  with  general  usage,  to  have  given 
iliese  spurious  readings  in  the  Greek  language  ;  but  this  would  not  have  ben- 
efited those  for  whose  use  the  version  is  made. 


APPENDIX.  3T 

TABLE    XIII. 

PROPHETIC  SYMBOLS. 

TllE  sacred  scripturos  are  their  owu  best  interpreters,  both  iu  literal  aiui 
f.^arative  l;nigu;i;;e.  The  iuteriiretatinn  of  the  ibllowiug  symbols  is  drawn, 
I'l.i  the  most  part,  fVdin  the  book  itself.  We  have  consulted  tlie  Eastern 
Oneirorri/ics,  as  handed  down  to  us  in  the  book  of  Achmetus,  containing  the 
acquisitions  of  the  interpreters  of  the  kings  of  India,  Persia,  and  Egypt. 
These  three  great  interpreters  of  dreams  and  similitudes — Syrbatdiam,  inter- 
preter to  the  king  of  India;  Baram,  interpreter  to  the  king  of  Persia;  and 
Tarphan,  interpreter  to  Pharaoh,  king  of  Egypt — interpret  almost  all  the 
symbols  found  in  the  Bible,  although  they  derived  both  the  symbols  and  their 
interpretation  from  other  sources,  Grotius,  Mede,  and  More,  have  shown 
that  these  interpreters  understood  the  similitudes  which  occur  in  their  works, 
very  generally,  iu  the  acceptation  in  which  they  are  received  in  the  sacred 
scriptures.  We  have  examined  Mores  work  very  attentively,  and  most  of 
the  works  found  in  Tower's  Illustrations,  These  we  use  rather  as  confirma- 
tory or  corroborative  of  the  meaning  ascertained  from  the  Jewish  and  Chris- 
tian prophets  and  scribes. 

Abominations,  Sin  in  general.  An  idol — Isaiah  xliv,  19,  "Shall  I  make 
the  residue  thereof  an  abomination  ?" 

Abomination  op  Desolation,  The  Roman  army,  so  called  on  account  of 
its  ensigns  and  images,  which  the  soldiers  worshiped,  and  which  were  abom- 
inable to  the  Jews — Matthew  xxiv,  15  :  "When  you  see  the  ahomiiuidon  of 
desolation  spoken  of  by  Daniel  the  Prophet," 

Adulteress,  or  IIahlot,  An  apostate  church  or  city ;  particularly  the 
daughter  of  Jerusalem,  or  the  Jewish  church  and  people — Isaiah  i.  21 : 
"How  is  the  faithful  city  become  a  harlot." 

Adultery,  Idolatry  and  apostasy  from  the  worship  of  the  true  God — 
Jeremiah  iii,  8,  9:  "When  backsliding  Israel  committed  adultery  with  stones 
and  with  stocks," 

Air,  Is  frequently  (((uivalent  to  heaven:  the  symbol  of  government,  and 
au  emblem  of  the  kingilom  of  Satan.  He  is  called  "  the  prince  of  the  power 
of  the  air;"  and  wicked  spirits  are  said  to  have  their  place  of  power  in  the 
air,  Ephesians  vi.  12.  A  vial  poured  upon  the  air  denotes  the  destruction  of 
all  existing  governments  under  the  influence  of  Satan. 

Angel,  In  symbolic  language,  denotes  any  agent  or  messenger  which  God 
employs  in  executing  his  will. 

Arrows.  Calamities  or  judgments  of  God — Job  vi.  -1:  "The  arrovi  (if 
the  Almighty  are  within  me,  the  poison  whereof  drinketh  up  my  spirit." 
,^lso  abusive  and  slandnnius  words — Psalms  Ixiv,  3  :  "  Who  bend  their  bow,s 
to  shoot  their  arrows,  even   bitter  words." 

Ascension  into  Heaven,  Symbol  of  the  acquisition  of  political  dignity 
and  honor,  "  How  art  lliou  fallen  from  heaven,  O  Jjucifer,  Sou  of  the  Morn- 
ing: for  thou  hast  s.-iid  in  thy  heart,  I  will  ascend  into  heaven,"  "And  the 
witnesses  ascended  up  info  heaven  in  a  cloud  :  '   Rev,  xi.  12. 

Balance,  Embhnn  of  Justice,  Joine<l  with  symbols  denoting  the  sale  of 
corn,  or  fruits  of  the  earth,  it  is  the  symbol  of  scarcity.  Bread  by  weight  is 
a  curse  :   Lev.  xxvi.  211. 

Baldness,  Destruction — Jeremiah  xlvii.  5:  "  JialJness  is  come  upon 
Gaza." 

Beast — Wild  beast  denotes  a  usurping,  tyrannical  power;  a  succession 
of  men  exercising  a  lawless,  arbitrary  power,  whether  civil  or  ecclesiastical. 
Blasts  sometime  denote  a  kingdom  ur  state.  Thus,  in  D.inicl,  four  wild  beusla 
represent  four  cMipircs.  under  the  same  rnicl   ;niil   tyrannii-.il    idnl.itry — Chal- 


38  APPENDIX. 

dea  anil  Assyria  the  fii-.-^t  wild  bo^ist;  Media  and  Persia  tlie  second  wiM  lieast 
Macedou,  Thrace,  Asia  Minor,  Syria,  and  Egypt,  the  tiiird  wild  beast ;  ana 
the  Roman  empire  the  fourth  wild  beast.  Paul  compares  a  body  politic  to 
an  animal,  1  Oor.  12,  and  therefore  any  polity  may  be  compared  to  a  man,  or 
any  other  animal  ;  the  character  of  the  spirit  of  the  polity  will  decide  whether 
it  be  a  uu'/d  or  domestic,  a  natural  animal,  or  unnatural  organization. 

Bed — Great  tribulation  and  anguish.  Revelation  ii.  22  :  "I  will  cast  her 
into  a  bed."  To  be  tormented  in  bed,  where  men  seek  rest,  is  peculiarly 
grievous. 

Beiioldino,  The  act  of — "  Their  enemies  beheld  them."  To  behold  si'g- 
nifies'to  rejoice,  or  to  be  grieved  according  to  the  circumstances  of  the  person 
affected. 

Binding,  The  act  of,  denotes  forbidding  or  restraining  from  acting.  "  To 
bind  the  dragon,''  is  to  restrain  that  cruel  and  tyrannical  power  represented 
by  the  dragon. 

Bird  of  Prey — A  hostile  army  coming  to  prey  upon  a  country.  Isaiah 
xlvi.  11:   "Calling  a  ravenous  bird  from  the  East;"   Cyrus  and  his  army. 

Bitter,  Bitterness — Affliction,  misery,  and  servitude.  Exodus  i.  14, 
"They  made  their  lives  bitter  with  hard  bondage."  Gall  of  bitterness,  (Acts 
viii.  23.)     A  state  offensive  to  God. 

Black,  The  color  of,  denotes  affliction,  disaster,  and  anguish ;  anything 
sad,  dismal,  cru'  1,  or  unfortunate. 

Bla.sphemy  When  a  symbol,  denotes  idolatry.  Thus,  in  Isaiah,  "You 
have  burnt  incense  upon  the  mountains  to  idols,  and  blasphemed  me  upon  the 
hills."  Deut.  xxxi.  In  the  Hebrew  it  read.s — "They  will  turn  to  other 
gods,  and  they  will  blaspheme  me."     Idolatry  is  blasphemy  against  God. 

Blood — War,  carnage,  slaughter.  "  To  turn  waters  into  blood,"  is  to 
embroil  nations  in  war.  "  If  I  pour  out  my  fury  upon  it  in  blood,  to  cut  off 
from  it  man  and  beast." 

Book,  The  sealing  of — the  concealing  of  its  meaning.  To  seal  a  roll,  or 
book,  is  to  conceal  its  meaning. 

Bow  AND  Arrows,  When  in  the  hand,  are  symbols  of  war  .and  victory. 
"  If  a  man  dream  (say  the  Egyptians  and  Persians)  that  he  holds  in  his  hand 
bow  and  arrows,  he  shall  victoriously  exult  over  his  enemies. 

Bowels — Pity,  compassion.  Luke  i.  78:  "Through  the  tender  mercy 
(literally  bowels  of  merey)  of  our  God." 

Brass — Strength.  Psalm  cvii.  16,  "  He  hath  broken  the  gates  of  brass;" 
that  is,  the  strong  gates.  In  Jeremiah  i.  18,  and  xv.  20,  brazen  walls  signify 
a  strong  and  lasting  adversary  and  opposer. 

Bride — The  heavenly  Jerusalem.  Rev.  xxi.  9,  "  The  bride,  the  Lamb's 
wife." 

Brimstone — Perpetual  torment  and  destruction.  Job  xviii.  15,  "  Brim- 
stone  shall  be  scattered  upon  his  habitation  ;"  that  is,  his  house  or  family  shall 
be  destroyed  for  ever  by  an  inextinguishable  fire.  Also,  corrupt,  infernal, 
and  destructive  doctrines.  Rev.  ix.  17,  "  Out  of  their  mouth  issued  fire  and 
brimstone." 

Burning,  The  act  of  complete  destruction — "  To  burn  with  fire,"  is  utterly 
to  destroy. 

Buying,  The  act  of — "  No  man  might  buy  or  sell,"  give  or  receive  relig- 
ious instruction,  administer  ordinances,  traffic  in  the  wares  of  the  priesthood, 
partake  of  the  honors  and  powers  of  the  clergy. 

Candle — Emblem  of  prosperity,  success,  joy.  "His  candle  shall  be  put 
out,"  Job  Xviii.  "  Oh  that  I  were  as  in  months  past,  as  in  the  days  when  God 
preserved  me  ;  when  his  candle  shined  upon  my  head,"  Job  xxix. 

Candlestick,  or  Lamp,  Is  sometimes  the  symbol  of  government,  but  fre- 
(|uently  of  affording  instruction,  removing  ignorance,  and  imparting  cheerful- 
ness  and  joy.      Tioo  Candlesticks  and   two  olive  trees  are  applied  to  the  Iwc 


Ari'KMiix.  rS'.i 

witnesses,  because  of  the  light  and  t'ciinrcirt  which   these  "too  prophets"  af- 
forded those  who  waited  on  lluin. 

Chain — Bondajrc,  or  afflielioii.  J-anientations  iii.  7,  "  He  hatli  made  niv 
cliain  heavy." 

Character,  or  Mark  ;  '■  mar/:  mi  ihc  f<irche<td" — Opcu  professiou  of  alle 
gianec  to  those  whose  name  or  character  they  bear.     Both  servants  iind  sol- 
diers, in  ancient  times,  were  marked  on  the  forehead  and  hands. 

City,  the  Great  City — Tlic  European  part  of  the  Western  Roman  Empire, 
ai'd  the  great  body  of  the  spurious  Christians  who  inhabit  it,  are  called  the 
Great  Ciiy  :  for  as  tlie  ten  horns  represent  the  ten  powers  into  which  the  em- 
pire is  divided,  so  the  city  is  represented  as  consisting  of  ten  streets.  "The 
tenth  part  of  the  city  '  is  partieuhirized  in  Revelation  xi.  13;  and  in  verse 
8th,  "  the  street  of  the  //rent  eity  "  is  also  spoken  of.  A  city  is  the  symbol  of 
a  corporate  body,  under  one  and  the  same  police.  The  analogy  may  be  to 
Babylon,  the  great  eity  of  the  Assyrian  empire. 

Cloud,  An  emblem  of  prosperity  and  glory.  To  ride  on  rloiids,  is  to  rule 
and  conquer.  When  no  storm  accompanies,  or  no  attribute  is  attached  to  it, 
a  cloud  is  the  emblem  of  majesty  and  glory.  By  Daniel  it  is  said,  "  One 
like  the  Son  of  Man  came  witli  the  clouds  of  heaven  ;"  to  which  our  Lord 
adds,  as  explanatory  of  the  symbol,  ■■  with  power  and  great  glory."  Matt, 
xxiv.  30. 

Crown — Emblem  of  dignity,  power,  and  honor.  The  ten  horns  with  ten 
crowns,  denote  so  many  kings  reigning  in  dignity  and  honor  over  as  many 
kingdoms  or  distinct  provinces. 

Crown  of  Life — A  triumphant  immortality.  Rev.  ii.  10,  "Be  thou 
liithful  unto  death,  and  I  will  give  thee  a  eraan  of  life." 

Cup — The  blessings  and  favors  of  God.  Psalm  xxiii.  5,  "  My  euj^  runneth 
over."  Also,  afflictions  or  sufferings,  the  efTects  of  the  wrath  of  God.  Isaiah 
li.  17,  "Stand  up,  O  Jerusaiem,  which  hast  drunk  at  the  hand  of  the  Lord 
the  cup  of  his  fui'y.     Thou  h.ast  drunk  tn  the  dregs  of  the  cup  of  trembling." 

Darkness — Symbol  of  afHictiou.  The  kingdom  of  the  beast  was  full  of 
darkness,  confusion  and  distri^ss. 

Day— In  prophetic  style,  '  I  have  given  you  a  day  for  a  year,"  is  the 
rule;  one  revolution  of  the  earth  on  its  axis  for  a  revolution  in  its  orbit. 
"Twelve  hundred  and  sixty  days"  are  expressed  by  ^^  time,  times,  and  half  a 
time,"  or  by  '■/or/y-ttro  iniiiilli)i."  Tliese  periods  are  each  equal  to  three  years 
and  a  half. 

Death — As  natural  death  is  a  ceasing  to  be  as  before,  a  change  of  state, 
or  the  destruction  of  the  life  of  the  animal,  so  it  is  the  symbol  of  the  destruc- 
tion of  any  subject,  according  to  the  nature  of  it.  "  Moab  shall  die  with 
tumult :"  not  that  each  individual  shall  perish  ;  but  that  Moab,  the  nation, 
shall  change  its  condition  for  a  worse  one;  ^hall  pass  into  subjection  and 
slavery. 

Desert,  or  Wilderness,  Means  Paganism;  the  wild  savage  manners  and 
state  of  Paganism.  As  rhe  idolatry  of  the  Pagans  was  practiced  in  groves, 
woods,  and  waste  places,  and  the  names  of  their  demons  had  reference  to 
fields  and  deserts;  so  a  desert  became,  among  the  Jews,  the  symbol  of  P.l- 
ganism. 

Dew,  and  Rain,  Bre  the  symbols  of  heavenly  blessings.  The  Oneirocril- 
Its  say  that  "dm;  and  rain  arc  the  symbols  of  all  manner  of  good  things." 
•'The  two  witnesses  have  power  to  shut  heaven,  that  it  rain  not."  They  will 
restrain  the  blessings  of  Heaven  from  falling  ujion  those  who  reject  their  tes- 
timony. 

Doo — The  Gentiles.  The  liad  properties  of  dogs  arc  obstinate  barking, 
cruel  biting,  insatiable  gluttony,  filthiness  iu  lust,  vomiting  and  returuin;.;  to 
their  vomit. 

Door — The  symbol  of  opportunity,  way  of  access  or  introduction,     licv 


10  AI'I'KNTIIX. 

IV.  1,  "  Behold  a  door  was  opened  in  heaven  ;"  that  is,  opportunity,  or  acccsf 
to  the  discovery  of  divine  secrets,  was  granted. 

Dragon — "The  well  known  symbol  of  the  old  Roman  government,  in  its 
Pagan  persecuting  state."  The  Egyptians,  Persians,  and  Indians  regard  the 
dragon  as  the  established  emblem  of  a  monarch.  It  is  sometimes  used  for 
monarchical  despotism  in  general.  The  whole  principality  of  the  old  serpent 
may  be  denoted  by  it;  but  in  the  Old  Testament  it  is  appropriated  to  the 
wicked  monarchs  of  the  Pagan  nations  :  "Art  not  thou  he  who  has  cut  Rahab 
[Egypt]  and  wounded  the  dragon  ?"  "  I  am  against  thee,  Pharaoh  king  of 
Egypt,  the  great  dragon  that  lieth  in  the  midst  of  the  rivers."  Hence  is  he 
called  leviathan,  the  water  serpent;  "  Tliou  breakest  the  heads  of  leviathan 
in  pieces,  and  gavest  him  to  be  meat  to  thy  people  in  the  wilderness."  This, 
like  the  dragon  in  the  Apocalypse,  had  more  heads  than  one. 

"  The  seven-headed  serpent  which  represents  the  Roman  state,  is  so  repre- 
sented, not  only  in  regard  to  that  old  serpentine  form  that  tempted  our  first 
parents,  but  has  a  reflection  also  upon  that  tyrannical  kingdom  of  Egypt, 
which  was  typified  under  the  image  of  a  dragon  and  leviathan."  It  is  in 
different  forms  the  symbol  of  Rome  Pagan,  and  Rome  Papal. 

Drunkenness — "  They  are  drunken,  but  not  with  wine."  Persons  intox- 
icated with  the  pleasure  and  affluence  of  this  world,  are  said  to  be  drunk. 
Also,  the  stupidity  and  confusion  of  mind  consequent  upon  deep  affliction  or 
calamity,  is  symbolized  by  drunkenness. 

Eagle — A  king  or  kingdom.  Ezekiel  xvii.,  "A  great  eagle,  with  great 
wings,  long  winged,  full  of  feathers,  which  had  divers  colors,  came  to  Leba- 
non ;"  that  is,  Nebuchadnezzar.  The  divers  colors  refer  to  the  various  nations 
that  composed  the  Babylonian  empire. 

Eartfj — Symbol  nf  the  great  body  of  the  people  contrasted  with  the  gov- 
ernment ;  antichristiiin  part  of  mankind  ;  idolatrous  communities.  There  are 
in  the  political  and  moral  worlds,  as  well  as  in  the  natural  world,  heavens  and 
earth,  sun,  moon,  and  stars,  mountains,  rivers,  aiid  seas. 

Earthquake — The  established  symbol  of  the  political  and  moral  revo- 
lutions and  convulsions  of  society.  To  "shake  the  heavens  and  the  earth" 
is  explained  by  Haggai  as  denoting  the  overthrow  of  thrones,  and  the  subver- 
sion of  the  strength  of  the  kingdoms.  "  I  will  shake  the  heavens  and  the 
earth ;  I  will  overthrow  the  throne  of  kingdoms,  and  I  will  destroy  the 
strength  of  the  kingdoms  of  the  heathen,"  chapter  ii.  21,  22.  The  Oneiro- 
critics  concur  in  affirming  that  "by  earthquakes  are  signified  wars,  slaughter 
of  men,  and  subversion  of  states  and  fortunes." 

Eating,  The  act  of — Denotes  destruction  in  any  way,  or  taking  from 
others.     To  ^- eat  her  Jiesh,"  is  to  consume  her  riches. 

Eclipse,  or  The  ohsmratum  of  sun,  moon,  and  stars.  The  universe  be- 
ing the  symbol  of  a  kingdom  or  p(jlity,  the  obscuration  of  the  sun  denotes 
the  diminution  or  obscuration  of  the  glory  of  its  sovereign,  and  so  of  the 
other  potentates  symbolized  by  the  moon  and  stars. 

Egypt — A  mystical  name  of  wickedness.  Revelation  xi.  8,  "  Their  dead 
bodies  shall  lie  in  the  street  of  the  groat  city,  which  spiritually  is  called  Sodom 
and  Egypt. 

Elders,  The  twenty-four — Probably  such  of  the  Patriarciis  and  Prophets 
of  the  old  church,  as  saw  by  faith  the  day  of  redemption  and  rejoiced;  and 
who  are  expressly  termed  elders  (^presbaterio')  in  Hebrews  xi.  2.  Rev.  iv.  10, 
"  The  four  and  twenty  elders  fall  down  before  him  that  livcth  fur  ever  aud 
ever." 

Eye — The  symbol  of  light  or  knowledge,  as  blindness  is  of  ignorance.  A 
scepter  with  an  eye  upon  the  top  of  it,  means  political  skill  in  managing  the 
affairs  of  state.  Zachariah  xii.  4,  "  I  will  open  my  eyes  upon  the  house  of 
Judah.      I  will  smite  the  horse  aud  his  ri<ler  with  bliiiduess." 

Family — The  church  of  God.  Ephcsians  iii.  15,  "Of  whom  tlie  whole 
family  in  heaven  and  earth  is  named." 


Al'I'KNliIX.  H 

FiKE,  iSicriiifics  fierce  destruction.  "  Uc  is  lilce  the  refiner's  fire  to  icn 
)iuine  tlie  ilrdss."  ''For  lu'lioKl.  flio  Lonl  will  come  with  fire,  to  render  hii^ 
anger  with  fury;"  Isa.  Ixvi.  15.  "For  by  lire  and  sword  will  the  Jiord  plead 
with  all  fle.sli ;  and  the  slain  of  the  Lord  shall  be  many."  Fire  is  never  llic 
symbol  of  a  blessinjj,  but  of  a  curse.  "So  destructive  is  the  symbol  of 
fire,"  says  More,  "  that  it  denotes  destruction  in  some  way,  by  war  and  hostil- 
ity." "  His  throne  was  like  the  fiery  flame,  and  his  wheels  as  burning 
fii'C."  "  The  dispensations  of  his  providence  will  be  very  destructive  to  the 
wicked." 

Fire  from  Heaven — The  comminations  or  excommunications  of  those 
in  authority. 

Fire  drought  down  from  Heaven— The  ecclesiastic  beast,  or  the 
antichristian  j)riesthood,  has  such  power  with  the  civil  government,  as  to 
bring  dowi-  its  anathemas  and  persecutions  upon  those  obnoxious  to  their  dis- 
pleasure. 

Flesu— -Riches  and  possessions  of  any  sort.  To  "eat  the  flesh  of  kings, 
captains,"  etc.,  is  to  consume  their  wealth  and  resources.  "Flesh  is  univers- 
ally referred  to  gold  and  riches  in  the  interpretation  of  dreams." — Achniet. 

Flood — Symbol  of  abuse,  denunciation,  and  persecution  ;  emblem  of 
trouble  and  distress  from  any  cause. 

Forehead — Public  profession. 

Fornication,  or  Whoredom — Symbol  of  idolatry ;  departing  from  the 
institutions  of  religion,  and  forming  alliances  with  the  enemies  of  God.  "I 
am  broken  with  their  whorish  heart,  which  has  departed  from  nie  ;  and  with 
their  eyes,  that  go  a  whoring  after  their  iddls." 

Fox — "A  cunniug,  deceitful  person;"  Luke  xiii.  32.  "Go  tell  that/o;c." 
Ezekiei  xiii.  i,  "  Thy  prophets  are  like  the  /o:i-es  in  the  deserts." 

Frogs — A  hieroglyphic  of  imperfection  amongst  the  Egyptians.  The 
Bymbcdic  meaning  ni'  frogs,  says  Artimidores,  is  impostors  and  flatterers,  who 
seek  favor  from  the  lowest  of  mankind. 

Garment — The  symbol  of  the  condition  or  state  in  which  any  one  is.  To 
be  clothed  in  white,  denotes  prosperity  or  victory.  To  put  on  clean  garments 
after  washing,  signifies  freedom  from  oppression,  care,  and  evil,  together  with 
honor  and  joy. 

Gates — -Gates  of  the  daughter  of  Zion." —  The  ordinances  of  Jehovah, 
by  which  the  soul  is  ludped  forward  in  the  way  of  salvation.  Ps.alm  ix.  14, 
"That  I  may  show  forth  all  tliy  praise  in  the  gates  of  the  daughter  of  Zion." 

Gates  of  Death — Iniminc^nt  danger  of  death.  Psalm  ix.  13,  "Have 
mercy  upon  me,  ()  Jiord  1   thou  that  deliverest  me  from  the  gates  of  death." 

God — When  used  as  a  symbol,  denotes  a  magistrate,  a  prince,  or  superior. 
Moses  was  made  a   god  to  Pharaoh. 

Gr.WE — Tlir  putting  of  a  person  into  the  grave,  is  consigning  him  to  ob- 
livion. "  Not  to  sutler  dead  bodies  to  be  put  into  the  grave."  denotes  that  they 
shall  be  remembered,  and  not  permitted  to  be  put  into  eternal  silence. 

Hail — Denotes  inroads  of  enemies,  killing  and  destroying.  Hail  from 
heaven  represents  destruction  by  the  sword,  coming  from  some  government : 
"Behold,  the  Lord  has  a  mighty  and  strong  one,  which,  as  a  tempest  of  hail 
and  a  destroying  storm,  as  a  flood  of  mighty  waters  overflowing,  shall  cast 
down  to  the  earth  violently.  The  crown  of  pride,  the  drunkards  of  Ephraim, 
shall   be  trodden  under  foot."     Isaiah  xxviii.  23,  and  xxx.  30,  31. 

Hand — The  symbol  of  action  and  hard  labor. 

Hai^LCT — Denotes  an  idolatrous  community.  Cities  were  formerly  rep- 
resented under  the  types  of  virgins,  wives,  widows,  and  harlots,  according  to 
their  diff"crciit  conditions:  hence  the  true  church  is  symbolized  by  a  chaste 
bride,  and  an  apostate,  or  worldly  religious  community,  is  dejiicted  by  a 
harlot. 

Harvest — Cutting  down  of  grain  is  the  figure  of  cutting  down  men. 
"  The  harvest  of  the  earth  is  ripe" — The  people  air  tit  for  destruction.     Some- 


42  •  APPENDIX. 

'iiuf?  h-n-cntt  denotes  a  more  auspicious  state  of  things,  as,  when  people  an 
prepared  fur  conversion,  or  being  gatliercd  to  tlie  Loril  ;  Init  more  generallj 
till'  liarcrxf  and  the  I'intdf/r  denote  the  awful  judgments  of  God's  severe  ven- 
geance on  his  enemies,. 

Head,  or  Hcaih — 'The  haul  of  a  least  denotes  that  person  or  those  per- 
sons in  whom  the  supreme  power  resides. 

Heat — 7'o  he  scoi-clied  wiiJi  great  heat  denotes  the  endurance  of  some  great 
calamity. 

Heaven  and  Earth — The  whole  universe,  political  or  religious.  Hea- 
ven is  always  the  symbol  of  government :  ine  higher  places  in  the  political 
universe. 

Hill  and  Mountain,  Are  both  symbols  of  a  kingdom. 

Horns — "  The  great  horn  is  the  first  king,"  Daniel.  ■  The  ten  horns  ara 
ten  kings."     The  well  known  symbol  of  a  king. 

Horse — Symbol  of  war  and  conquest ;  the  state,  color,  or  equipage  of  a 
liorse  represetits  the  condition  of  his  rider:  wju'tn  denotes  victory  and  pros- 
perity; hlat-k  represents  distress  and  genera!  calamity;  red  denotes  war  and 
tierce  hostility  ;  pale  is  the  symbolof  death  and  destruction. 

Hour — Emblem  of  a  very  short  period  nf  time.  One  hour,  a  very  short 
season. 

HuN(iER  and  Thirst — Established  symbols  of  affliction.  To  hiinr/er  and 
thirst  no  tnore,  denotes  a  perpetual  exemption  from  all  affliction. 

Idol,  Idolatry — -Anything  too  much,  and  sinfully  indulged.  1  John  v. 
21.      "Keep  yourselves  from  ido/s." 

Incense — Prayer,  or  the  devotioi.  of  the  heart  in  offering  up  prayer  to 
God.  Psalm  cxli.  2.  "  Let  my  prayer  be  set  before  thee  as  incense."  Rev- 
elation v»  8.  "Golden  vials  full  of  inrense,  wliich  are  the  pravers  of  the 
saints." 

Islands — European  states.  Isles  of  the  sew  frequently,  in  prophetic  lan- 
guage, represent  the  western  parts  of  the  world,  particularly  Europe.  Island 
sometimes  signifies  a  prim-e,  or  the  sovereign  of  any  small  state,  as  well  as 
the  small  state  itself 

Jerusalem — In  symbolic  or  figurative  language,  the  Church  of  Jesus 
Christ,  the  Christian  Economy.  "Jerusalem  which  is  ahove,  is  free,  tht 
mother  of  vs  all.''  "The  holy  city"  is  contrasted  with  "the  greait  city,"  the 
true  church  of  Christ  with  the  apostate  church  ;  Babylon  and  Jerusalem. 
The  former  represents  every  professing  Christian  society,  which  submits  not 
wholly  and  unconditionally  to  Jesus,  as  sole  lawgiver,  prophet,  priest,  and 
king;  the  latter,  the  society  wliich  unreservedly  submits  to  him  in  all  his 
official  power  and  glory.  Jerusalem,  New,  contrasted  with  the  earthly  and 
literal  city,  capital  of  Judea. 

Killing,  Act  of — Changing  the  condition  from  bad  to  worse;  causing  a 
person  or  state  to  cease  to  be  what  it  was  before  :  political  death.  The  recov- 
ery of  a  people  is  also  called  their  resurrection.  The  killing  of  the  witnesses 
di.uotes  the  depriving  them  of  their  former  state  and  power. 

King — The  supreme  power,  in  whomsoever  vested,  and  by  whatever  name 
designated.  Seven  kinys,  seven  sorts  of  supreme  power.  The  four  beasts  are 
several  sorts  of  beasts;  so  the  fve  senses  denote  not  five  of  the  same  sort; 
but  five  distinct  species  or  sorts. 

Kingdom — The  body  subject  to  any  head  or  supreme  power. 

Lamb,  Lamb  of  G-'oJ— The  well  known  symbol  of  the  Blessiah.  A  beast 
with  the  horns  ef  a  lamb,  represents  a  state,  or  person,  pretondiug  to  such 
power  as  the  Messiah  rightfully  exercises:  spiritual  power. 

Lamp — Symbol  of  government,  civil  or  religious. 

Leaven — Corrupt  doctrine  and  corrupt  practices.  Mark  viii.  15.  "  Be- 
ware of  the  leacen  of'  the  Pharisees  and  Sadducecs,  which  is  hypocrisy." 

Leopard — An  irreconcilable  enemy  ;  emblem  of  cruelty. 

Life — Alive;   having  power  and  activity.     To  cast  the  boast  and  the  fals* 


APPKNDix.  4;; 

prophet  iilive  into  a  lake  of  fire,  denotes  not  only  the  destruction  of  the  per- 
sons, but  tlio  succcssidii,  the  existence  of  such  persons.  To  cast  a  |)crsoi 
alive  into  a  lake  of  fire,  represents  also  the  fierce  and  terrible  uatur"  of  tin 
judfinieut. 

Light — The  well  known  emblem  of  knowledge. 

Locusts — Numerous  armies  of  men,  pillaging  and  destroying  a  couatry. 
Joel   i.  6.     The  Persians  and  Babylonians,  who  laid  waste  Judea,  are  com- 

fiared  to  locusts:  "If  any  king  or  potentate  see  locusts  come  upon  a  place, 
et  him  expect  a  powerful  multitude  of  enemies."      Achmeles. 

Manna — The  bread  of  life.  John  vi.  26,  50.  Uiddin  Manna,  the  inef- 
fable joys  of  immortalit}-.  Revelation  ii.  17;  "To  him  that  overeometh  will 
I  give  to  eat  of  the  hidden  manna." 

Mark — See  Characfer. 

Measure — See  Balance. 

Merchants — IMerchauts  of  the  earth  ;  ecclesiastics,  or  spiritual  persons, 
in  reproach  of  their  worldly  character,  and  because  they  traffic  in  religious 
privileges,  are  called  the  merchants  of  the  earth. 

Month — See  Time. 

Moon— See  Sun  and  Stars. 

Mountain — A  great  and  powerful  govjrnmeut.  "  The  mountain  of  the 
Lord's  house,"  the  kingdom  of  the  people  of  God  :  "In  all  mi/  Italy  mount- 
ain," in  all  the  kingdom  of  the  Messiah.  Babylon  is  called  a  mountain  : 
Jeremiah  li.  25  ;  "I  am  against  thee,  ()  destroying  mountain,  saith  the  Lord, 
which  destriiyeth  all  the  earth  ;  and  1  will  stretch  out  my  hand  upon  thee, 
and  roll  thee  down  from  the  rocks."  Zechariah  iv.  7  ;  "  Who  art  thou,  0 
great  mountain?  Before  Zerubbabel  thou  shalt  be  a  plain  :"  i.  e.,  Babylon 
reduced  before  Cyrus.  The  stone  cut  out  of  the  kingdoms  of  this  world,  be 
came  a  great  mountaiu,  [kingdom]  and  filled  the  whole  eartli. 

Mouth — The  words  which  proceed  out  of  it;  commands  and  actions. 
"Out  of  tlicir  mouths  issued  fire" — destruction.  Commands  and  threads  issu- 
ing in  destruction. 

Nakedness — Poverty,  shame,  and  disgrace.  "Make  her  naked:"  sh;.il 
bring  upon  her  shame  and  disgrace. 

Numbers — 7\ro;  a  few.  Isaiah  vii.  21 ;  "A  man  shall  nourish  two  sheep  " 
1  Kiugij  xvii.  12,   "  I  am  gathering  two  sticks." 

Three,  or  Third — Greatness,  excellency,  and  perfection.  Isaiah  xix.  2i; 
"In  that  day  shall  Israel  be  the  third  v/\ih  Egypt  and  Assyria." 

Ihur — Universality  of  the  matters  comprised  therein.  The  four  corn«rs 
of  the  earth  denote  all  ]iart8  of  it.  Jeremiah  xlix.  3(j  ;  "  Upon  Elam  wi./  I 
bring  the/'.i»/-  winds  from  iha  four  quarters  of  the  earth." 

Seven — A  large  and  complete,  but  uncertain  and  indefinite  number.  In  ita 
Hebrew  etymology  it  signifies  fullness  and  perfection.  Daulniz.  It  is  of 
very  treijuent  occurrence  in  the  Apocalypse,  where  we  read  of  the  seven  spir- 
its of  God,  seven  angels,  seven  thunders,  seven  seals,  etc. 

Ten — Many,  as  well  as  that  precise  number.  In  Genesis  xxxi.  7,  41,  tin 
times  are  many  times. 

Olive-Trees — Trees,  in  the  prophetic  scriptures,  are  often  the  symb.d?. 
of  men  The  olive,  remarkable  for  its  verdure,  s<iundness,  and  useful  oil,  i; 
the  symbol  of  the  most  illustrious  and  useful  men.  Moses  and  Aaron  wen 
two  olive  trees.  So  were  Zerubbabel  and  Joshua.  The  good  man  is  liko  a 
tree  planted  by  the  water  courses.  The  ax  lies  at  the  root  of  the  dry  t;ee. 
The  godly,  by  Isaiah,  are  called  "  trees  of  righteousness."  xli.  "'."'/hy 
children  are  like  olive  plants:"  the  Jewish  people  and  state.  Jei  xi.  10: 
•'  The  Lord  called  thy  name  a  green  olive  tree,  fair,  and  of  goodly  f  ait." 

Palm,  (branches  of) — To  carry  branches  of  palm  trees;  the  s;  mbol  of 
juy,  after  a  victory  attended  with  antecedent  suficrings. 

Paradise — Symlml  of  hajipincss  and  salvation.  "Fruits  of  1  irai  ise" 
signify  divine  and  n-it'ul   knowledge. 


^!  AIM'EMIIX. 

Pillars — Princes  or  uobles  in  a  kingdom  or  state. 

Potion,  C/qh  <>r  Filtram — Soroery,  cnehajitmeut.  ^'Cup  nf  hrr  Joniica- 
tion,"  encliantins  or  magical  influences. 

Rain — KetVeshmeut,  peace,  and  rigliteousness,  pure  aud  heavenly  doc- 
trine. Deut.  xxxii.  2.  Psalm  Ixxii.  6.  Hosea  x.  12  :  "All  manner  of  good 
things." 

Red — Bloody,  cruelty. 

Resurrection,  and  "rising  from  the  dead"— A  recuperation  of  lost 
rights  and  privileges  which  have  been  taken  away;  a  deliverance  from  perse- 
cution and  bondage.  Ez.  xxxvii.  9.  "  /  will  open  their  graves  " — raise  them 
into  a  national  aud  elevated  existence.     Political  and  religious  exaltation. 

Rivers — Provincial  magistrates,  revenues.  Consolations  are  also  repre- 
sented by  rivers  of  living  waters;  the  fruits  of  the  spirit.  Drying  up  of 
rivers  portends  death,  sorrow,  and  affliction. 

Rod — Power  and  rule.  Psalm  ii.  9  :  "  Thou  shalt  break  them  in  pieces 
with  a  rod  of  iron." 

Scarlet,  scarlet  colored — Emblem  of  the  most  bloody  cruelty. 

Sea — Waters  signify  people.  The  gathering  together  of  people  into  one 
body  politic,  constitutes  a  sea.  The  loiiids  strove  upon  the  great  sea — an  em- 
pire in  agitation. 

Seal,  Sealing — Preservation  and  security. 

Selling— See  Buying. 

Serpent — See  Dragon. 

Ship — The  symbol  of  profit. 

Silence — Bringing  to  silence,  or  putting  to  silence.  Utter  destruction. 
Isa.  XV.  1  :   "As  if  Moab  was  laid  waste,  and  brought  to  silence." 

Sleep — Death.  Daniel  xii.  2:  "  Many  that  sleeky  in  the  dust  of  the  earth 
shall  awake." 

Sodom  and  Gomorrah — Any  apostate  state  and  people,  or  the  wicked 
world  at  large.  Isaiah  i.  10  :  "  Hear  the  word  of  the  Lord,  ye  rulers  of 
Sodom;  give  ear  unto  the  law  of  our  God,  ye  people  of  Gomorrah." 

Stars — See  Sun. 

Sun,  Moou;  and  Stars — Symbol  of  tlic  high  lights  and  authorities  in  soci- 
ety, political  and  religious.  The  Sun  denotes  the  chief,  the  Moon  next  in 
authority,  and  the  Stars  the  nobles.  Joseph's  dream,  interpreted  by  Jacob, 
gives  the  true  interpretation  of  these  symbols — "Shall  I,  and  thy  mother, 
and  thy  brethren,  indeed,  conjo  and  bow  down  to  thee  I"  The  Moon  is  the 
symbol  of  the  Jewish  state,  the  Sun  of  the  Christian,  and  the  Stars  are  used 
to  represent,  sometimes,  the  lights  in  general.  The  Morning  Star  is  a  symbol 
of  the  Messiah.  The  King  of  Babylon  is  called  ^'■Lucifer,  Son  of  the  Morn- 
ing." "  I  am,"  says  Jesus,  "  the  bright  and  the  morning  star."  Angels,  too, 
are  symbolized  by  stars.  When  the  morning  stars  sang  together,  even  all  the 
sons  of  God  shouted  for  joy.  "Stars  falling  from  heaven,"  denote  the  de- 
struction of  the  nobility.  "  The  stars  are  usually  put  for  subordinate  princes 
and  great  men." — Sir  Isaac  Newton.  Political  and  ecclesiastical  heavens 
have  their  hosts — their  sun,  moou,  and  stars,  as  well  as  the  natural. 

Sword — Symbol  of  slaughter.  Sword  out  of  the  mouth- — threateuings, 
sharp  and  severe :   his  words  are  drawn  swords — piercing  and  terrific. 

Tail,  "Tail  of  a  beast," — Symbol  of  the  train  or  retinue  of  the  chief  au- 
thority or  state  symbolized  by  the  beast  whose  tail  it  is. 

Teeth — ■"  Large  iron  tcetli,"  a  devouring  enemy;  rapacious  cruelty. 
Temple  of  God,  Christian  Church — "Man  of  Sin  sitting  in  lue  temple  of 
God,  represents  Christ's  pretended  Vicar,  reigning  over  something  called  the 
church."  "A  pillar  in  the  temple  of  my  God,"  a  conspicuous  member  in  the 
church  of  the  Messiah :  "  a  consecrated  people,  whose  profession  is  Chris- 
tian," say  Hammond,  Grotius. 

Thirst — See  Hunger. 


API'KMUX.  Aft 

TiiuKbiuNa — Destruction.  Jer.  li.  33:  "Babylon  is  like  a  threshing  Jioor 
It  is  time  to  llirrsh  her." 

TnROKS,  Throes  of  chililbirth — Image  of  great  endeavors  to  bring  to  pass 
something  attended  witli  greai;  difficulty.     Jer.  xxx.  U,  7.     Isa.  Ixvi.  7. 

TllKONE — Throne,  kingdom,  govcrunieut,  authority,  dominion,  and  power, 
iire  of  like  signification.  To  tran.slate  the  kingdom  from  the  house  of  Saul, 
.'ud  to  set  up  the  throne  of  David  over  Israel,  is  to  translate  the  government 
tVom  one  to  the  other.      "J/ie  throne  of  the  beast,"  is  his  authority. 

Tuito.NE  OP  God — As  the  trees  of  God  are  magnificent  trees,  the  cedars 
of  God  magnificent  cedars,  the  mountains  of  God  very  large  mountains;  so, 
figuratively,  and  in  the  Hebrew  idiom,  "  Throne  of  God  "  is  a  magnificent 
throne. 

Thunder,  '•  There  were  thunders  and  lightnings  " — The  symbol  of  sud- 
den and  terrific  dispersion  and  destruction  of  the  forces  of  war.  As  the  cor- 
ruscations  of  lightning  and  thunder  shake  the  natural  heavens,  or  air,  so 
symbolic  thunders,  etc.,  shake  the  political  and  existing  governments  of  men. 
Isa.  xxix.  C;  Job  xxxix.  25;   1  Sam.  ii.  10;  Ps.  xviii. 

TiJiE,  times,  and  half  a  time — Time  is  one  annual  revolution  of  the  earth  ; 
times,  two  such  revolutions;  and  the  dividing,  or  half  a  time,  is  half  a  year: 
time,  times,  and  half  a  time,  denote  three  years  and  a  half.  This  is  estab- 
lished in  Daniel's  prophecy.  Nebuchadnezzar  was  to  associate  with  the 
beasts  till  seccn  times  passed  over  him  :   i.  e.,  seven  years. 

"  Numbering  by  months  or  moons  is  appropriate  to  the  works  of  darkness ; 
because  the  moon  is  the  governess  of  night:  numbering  by  the  course  of  the 
sun,  is  appropriate  to  the  works  of  righteousness,  and  this  is  in  correspond- 
ence with  the  u.se  of  these  symbols  in  the  Apocalypse.  The  continuance  of 
the  Beast,  and  the  profaning  of  the  holy  city  by  the  Gentiles,  are  reckoned 
by  months;  but  the  prophecy  of  the  Witnesses  by  days;  the  abode  of  the 
woman  in  the  wilderness  by  duf/s,  and  by  time,  times,  and  half  a  time;  three 
solar  years  and  a  half." 

Trees — See  Olice. 

Trumpet — Emblem  of  the  proclamation  of  war  or  peace. 

Vintage,  and  Wine  I'ress — Symbol  of  great  oppression,  aflBiction,  and 
eft'usion  of  blood.     See  Joel  iii.  12. 

Waters — Symbol  of  words,  languages,  and  people. 

Wheels — llevolutions  and  dispensations  of  God's  government. 

White  Clothing — Innocence  and  purity. 

Whore — The  apostate  church. 

Wiiouedom,  if/o/aV/y — Worshij)  of  man's  inventions,  renunciation  of  alle- 
giance to  Jesus  Christ,  as  the  sole  Lord,  prophet,  priest,  and  king. 

Wind,  See  .S'e<( — Symbol  of  commotion. 

Wine  Pre.ss — See   Vintage. 

Witnesses — Two  witnesses,  a  few  witnesses — The  scriptural  plurality. 
That  succession  of  pleaders  for  God  which  have  stood  forth  lor  him  during 
the  time,  times,  and  a  dividing  of  time,  in  which  the  iMan  of  Sin  sits  in  the  tem- 
ple of  God,  and  the  Woman  is  nourished  in  the  wilderness,  according  to  some. 
The  two  witnesses,  according  to  others,  are  the  two  distinct  bodies  of  men  in 
succession,  which  plc.id  for  the  political  and  religious  rights  oi'  men,  against 
the  usur[)at!ons  of  priests  and  kings:  resembling  in  their  character  Moses  and 
Aaron  ;  Zernbbabel  and  Joshua:  or,  llevelaiion  and  Nature,  those  witnesses 
for  God's  being  and  perfections;  or  the  Old  Testament  and  the  New;  the 
Apostles  ,111(1  the  Prophets.  Such  are  some  of  the  views  taken  of  the  two 
witnesses. 

WCMAN — A  body  politic,  whether  city,  state,  or  church. 

World — See  Ueaoen  and  Earth.     The  whole  frame  of  things. 

WoRsllli' — Subjection,  homage;  political  and  religious. 

ZlON — The  Christian  idiurch  in  her  impregnable  and  triumphant  char 
acter. 

32 


CRITICAL    NOTES. 


MATTHEW,    TITLE. 

"  The  testimony  of  Matthew  Levi,  the  Apostle."  Com.  Ver.  "  The  Ooxpd  accoidinj  to 
Matthew."  "The  (common)  title,  neither  of  this,  nor  of  the  other  histories  of  our  Lord, 
is  to  be  a.'scribed  to  the  penmen,"  says  Dr.  Campbell ;  and  to  this  agree  ihe  suffrages  of 
all  the  le:irned.  Ignorance  and  superstition  have  converted  the  common  title  into  ;• 
meaning  altogether  repugnant  to  the  character  and  design  of  these  narratives.  They  are 
called  "  The.  Hulij  Gospels,"  and  worshiped  under  this  title  in  our  courts  of  law  and 
e<iuity,  with  the  Koman  devotion  paid  to  "  the  sacrament,"  or  to  the  sacrifice  of  the  ma-ss 
called  "Mi:  host,"  under  the  tutelage  of  the  Pope. 

The  proper  name  of  Matthew's  narrative  is  unquestionably  that  which  we  have  af. 
fixed  to  it,  and  it  is  authorized  by  the  Apo.stles  themselves.  The  Saviour,  (Luke  xxiv 
4S,)  thus  addresses  the  Apostle.s,  "  You  are  my  witnesses" — equivalent  to.  You  sltall  (jii\ 
testimony  of  me.  He  tells  them,  (Acts  i.  8,)  "You  shall  give  testimony,"  or  you  shall  b-. 
witne.s,ses  for  me,  "from  Jerusalem  to  the  ends  of  the  earth."  In  Acts  v.  32;  x.  39,  thi 
Apostles  a.ssume  this  title — "  We  give  testimony  of  him,"  or  "  We  are  his  witnesses.'' 
What  they  s])(ike,  and  what  they  wrote  concerning  Je.sus,  was  equally  their  testimony. 
VVheibcr  verbal  or  written,  the  testimony  is  the  same.  We  have  the  highest  authoiity, 
then,  for  the  title  we  have  prefixed  to  these  writings  of  Matthew,  Mark,  Luke,  and  John  ; 
and  there  is  neither  propriety  in  the  common  titles  which  tliey  bear,  nor  authority  for 
them.  All  the.se  historians  testify  many  items  which,  though  subservient  to  their  main 
design,  arc  different  from,  and  not  the  gospel  of  Jesus  Christ,  properly  so  called. 

The  Greek  terms  uaiiTvpior,  iinpTvpia,  are  indiscriminately  trartslated  testimony,  record, 
and  witness,  by  King  .James'  translators.  They  supposed  also  any  of  these  English  words 
equivalent  to  the  original.  In  otu'  times  the  term  testimony  is  most  in  use;  and  the  Tes- 
timony of  John  is  more  accordant  to  our  standards,  than  the  Record  or  Witness  of  Jolin. 
There  is,  indeed,  every  kind  of  propriety  in  the  title  we  have  adopted  out  of  the  text 
itself.  The  student  of  these  writings  needs  not  be  informed  that  Levi  and  Matthew  are 
like  Simon  and  Peter,  names  of  one  and  the  same  Apostle. 

MATTHEW,    CHAP.  I. 

The  preface  to  each  of  the  five  historical  books,  is,  in  the  common  version,  inserted 

in  the  history.     Matthew's  preface  is  made  the  first  verse  of  the  first  chapter. 

Some  suppose  the  preface  to  belong  to  the  first  chapter  only;  others  more  rationally 
suppose  it  to  belong  to  the  whole  narrative.  Those  who  appropriate  it  to  the  tir.st  chap- 
ter, translate  the  phra.se  liifi'/M-  jd'urrrj,-,  "the  linenije,"  as  Dr.  Campbell  has  done.  Those 
who  extend  it  to  the  whole  of  Matthew's  writings,  transl.ate  it  "  llie  history."  Dr.  Camp- 
bell Siiys,  "This  phrase  is  found  where  it  can  not  signify  either  genealogy  or  list  of  de- 
fioendants,  as  Genesis  i.  2,  I!(6/lnf  yrveccui;  ovpnvov  Kai  )T?r: — the  account  of  the  origin  and 
gradual  production  of  the  universe. 

The  Syriac,  according  to  Whitby,  renders  it  thus: — "  The  narrative,  or  rehearsal  of  the 
generation  or  liirlh  of  Jesus."  Whitby,  on  this  p;i,ssage,  observes,  that  "the  word  is  used 
elsewhere  with  a  latitude  to  comprise  also  the  history  of  our  Lord's  life,  death,  and  res- 
urrection," although  he  confines  it  to  the  first  chapter.  Doddridge  and  Thompson  trans- 
late it,  "the  genealrigy  of  Jesus."  The  former,  however,  observes,  that  yrvini-  corres- 
ponds with  the  Hebrew  teledeth,  which  sometimes  signifies  the  history  of  a  person's  life. 
Simon  the  Jesuit,  translates  the  Vulg.ite  into  French,  as  Doddridge  and  Thomp.son  have 
the  Greek  into  ICnglish.  licza  h;Ls  \i '' lilicr  ijeneralionii,"  wwA  James' translators  follow 
him — "The  book  of  the  generation."  Vilringa  conten<ls  that  it  should  be  translated  /ti.f 
tory  in  this  place,  and  Dr.  Adam  Clarke  Ls  of  the  same  opinion.  We  find  the  plir;ise  oo- 
cnrrir.g  frei|iienlly  in  the  Septu:igint  as  e<iuivalent  to  the  term  history  ;  and  have  luvord 
ingly  given  it  in  tlie  text.     But,  with  these  document.s  before  him,  let  the  reader  judge. 

MATTHEW,    CIlAl".    I.,    VEllSE    20. 

"Angel  of  the  Lord." — Dr.  Campbell  h:i.s  here  translated  this  phrase  "  messenger  of  the 
Lord,'  an<l  in  most  other  places  h<'  translates  it  "  messenger."     1m  his  ci^dilh  dis.sertatioD 

(•IT) 


48  APPENDIX. 

lie  lias  specified  fcfiir  cases,  including,  say  four-fifths  of  the  number  of  times  this  word  oo 
cius;  and  in  all  of  which  perspicuity  requires  that  it  should  be  rendered  mtuaigtr.  In 
tlie  first  edition  of  this  work,  we  uniformly,  for  the  sake  of  perspicuity,  rendered  the 
word  a>7f Aof,  angeius,  "  messenger."  To  this  it  has  been  objected,  that  the  word  messen- 
ijff  is  not  more  an  English  word  than  the  term  angel  itself;  that  the  word  anyel  is  natu- 
ralized and  adopted  into  the  English  tongue,  and  now  to  exclude  it  from  the  language 
of  Christians  and  the  public,  is  neither  practicable  nor  eligible ;  besides,  there  is  no  diffi- 
culty in  understanding  it,  and  no  controversy  of  importance  depending  upon  its  ambi- 
guity. To  this  we  reply,  that  we  liave  no  predilection  for  the  word  messenger,  nor  objec- 
tion to  the  word  angel,  nor  desire  to  e.xclude  the  latter  from  the  langu.age  of  Christians, 
But  we  aim  at  perspicuity ;  and  finding  the  term  angel  regarded  rather  as  the  name  of  a 
nature,  than  of  an  alllce — as  belonging  rather  to  a  superior  order  of  beings,  than  to  the 
race  of  beings  to  which  we  belong — we  preferred,  for  the  sake  of  correcting  or  prevent- 
ing such  an  error,  a  translation  of  the  word  unequivocally  indicative  of  its  meaning,  to 
the  most  superficial  reader.     Such  is  the  term  messenger. 

Messengers  are  of  two  sorts  of  natures — celestial  and  terrestrial.  Of  the  heavenly  mes- 
■^engers  we  know  nothing.  Their  ministrati<5ns  we  understand,  partially  at  least;  but  of 
their  nature  we  are  wholly  ignorant.  Of  the  terrestrial  messengers  we  have  some  knowl- 
edge, both  of  their  nature  and  office ;  and  among  these  we  discover  different  ranks  or 
orders.  He  maketh  the  winds,  the  lightnings,  tlie  ferocious  animals,  the  sword,  famine, 
and  pestilence,  his  earthly  angels,  or  messengers — the  executioners  of  his  wiU. 

The  word  ayyF/.ni;  in  tlie  scriptures  is  not  confined  to  a  superior  race,  or  celestial  order 
of  beings;  but  is  applied  indiscriminately  to  every  creature  of  God  sent  by  him  to  ac- 
complish his  will,  or  to  carry  messages  of  good  or  evil  to  mankind,  whether  that  crea- 
ture have  intelligence  or  not.  It  occurs  more  than  one  hundred  times  in  the  New  Tes- 
tament, and  is  in  all  versions  occasionally  translated  by  the  term  messenger,  and  fre- 
(luently  by  the  word  angel,  which  is,  indeed,  an  adoption,  rather  than  a  version  of  the 
word.  It  is  also  applied  not  only  to  the  agents  which  God  employs,  but  also  to  the 
agents  of  every  creature.  The  devil  or  Satan  has  his  angels  or  messengers,  and  individ- 
uals and  communities  have  theirs.  The  New  Testament  authors  speak  of  an  angel  of 
Satan,  of  the  angels  of  the  churches,  of  the  angei  of  Peter,  and  of  the  angels  of  little 
children.  It  is  applied  to  John  the  Harbinger,  to  the  winds,  and  to  all  the  elements 
which  specially  work  for  God. 

In  most,  or,  perhaps,  in  all  English,  and  all  modern  versions,  it  is  sometimes  rendered 
by  messenger,  which  also  represents  apostle ;  and  this  again  confounds  the  reader :  for 
when  he  meets  the  word  messenger,  he  civn  not  ascertain  whether  it  is  aTroamAoq  or  a-jje\n(; 
in  the  original.  H;id  we  our  choice,  we  would  always  render  the  word  apcstolos,  mis- 
sioiuiry  ;  and  the  word  ANGELO.S,  messenger:  but  this  we  have  not.  The  words  angel  and 
apostle  are  now  naturalized  and  adopted  into  our  language,  and  we  must  use  them. 

Were  we  to  use  the  word  angel  always  in  reference  to  the  heavenly  messengers,  and 
ihe  term  apostle  only  in  reference  to  the  original  eye  and  ear  witnesses  of  the  word,  still 
we  would  not  escape  censure;  for  then  some  would  say  we  had  taken  upon  us  to  judge 
when  the  Greek  terra  represented  the  one  or  the  other,  and  that  thus  we  have  prescribed 
to  the  faith  of  the  reader. 

With  this  explanation,  we  have,  in  the  present  edition,  used  the  word  angel  and  the 
word  m&fsenger  in  the  historical  books  indiscriminately,  because  nothing  is  hazarded  by 
so  doing:  but  in  the  Epistles  we  have  uniformly  used  the  word  messenger,  leaving  it  to 
the  reader,  as  the  Apostles  left  it  to  us,  to  judge  whether  it  is  a  heavenly  or  an  earthly 
agent  that  is  intended.  The  word  apostolos  we  never  translate  angel  or  messenger,  but 
adopt  it  as  a  naturalized  term  of  our  own  language. 

MATTHEW,    CHAP.    III.,    VERSE   7. 

Doctors  Campbell  and  Macknight  have  not  only  occasionally  translated  Bavriafiog 
and  BawTiafia  by  the  word  immersion,  but  have  contended,  in  their  notes,  that  such  is 
their  meaning.  We  shall  give  their  own  words:  and  if  Paidobaptists  quarrel  with  the 
translation,  the  controversy  is  with  their  own  Doctors,  and  not  with  us.  We  love  uni- 
formity where  no  violence  is  offered  to  the  sense,  and  what  they  have,  in  this  instance, 
sortMiimes  done,  we  have  a/ioays  done ;  and  for  the  same  reasons  which  they  h;ive  given. 
However  sectarian  jealousy  may  exhibit  itself  on  this  occasion,  we  care  not.  For, 
whether  the  reader  may  believe  us  or  not,  we  declare,  in  the  presence  of  Him  who 
searches  the  hearts,  that  no  interest,  inducement,  or  consideration,  could,  in  an  undeit:ik- 
ing  so  solemn  and  responsible  ;is  that  in  which  we  are  engaged,  cause  us  to  depart,  in  the 
least  respect,  from  what  we  believe  to  be  the  meaning  of  the  sacred  writers.  Dut  in  this 
instance  we  do  not  depend  upon  our  own  judgment  only,  but  also  upon  the  intelligence 
and  candor  of  these  Presbyterian  tranclators.  Let  the  reader  examine  their  own  testi- 
mony. 

Campbell's  DisserUUions,  vol.  2,  p.  23. — "  In  several  modern  languages  we  have,  in 


APPENDIX.  49 

If  hat  regards  Jewish  and  Christian  rites,  generally  foUowed  the  usage  of  the  old  Latin 
version,  tliough  the  authors  of  that  version  have  not  been  entirely  uniform  in  their 
method.  Some  words  they  have  transferred  from  the  original  into  tlieir  Uinguage — 
others  they  have  translated.  Ihit  it  would  not  always  be  easy  to  lind  their  rejison  foi 
making  this  difl'ereni'e.  Thus  the  word  -ipirntui  tliey  have  translated  cirrumcinio,  whic!: 
exactly  corresponds  in  etymology  ;  but  the  word  ba-riaua  they  have  retained,  changing 
only  the  letters  from  (jreek  to  Roman.  Yet  the  latter  was  just  as  susceptible  of  a  literal 
version  into  Latin  as  the  former.  Iinmeraio,  tindio,  answers  as  exactly  in  the  one  ca.se,  a.- 
cireiiinciaio  in  the  other.  -Vnd  if  it  be  said  of  those  words,  that  they  do  not  rest  on  clas- 
sical authority,  the  same  is  true  also  of  this.  Etymology,  and  the  usage  of  ecclesiastic  au- 
thors, are  all  tliat  can  be  pleaded. 

"  Now,  the  use  with  resjiect  to  the  names  adopted  in  the  Vulgate,  has  commonly  been 
imitated,  or  rather  implicitly  followed  through  the  western  parts  of  Europe.  We  have 
deserted  the  Greek  names  where  t)ie  Latins  have  deserted  them,  and  have  adopted  them 
where  the  Latins  have  adopted  them.  Hence  we  say  circumcixion,  and  not  perilnimj;  anil 
we  do  not  say  immerxinn  but  bapti.im.  Yet  when  the  language  furnishes  us  with  material.- 
for  a  version  so  e.xaot  and  analogical,  such  a  version  conveys  the  sense  more  persjiicu- 
onslv  than  a  foreign  name.  For  this  reason,  I  should  think  the  word  inLineriiion,  (which, 
though  of  Latin  origin,  is  an  English  noun,  regularly  formed  ft-om  the  verb,  tu  immerse,) 
a  better  English  name  than  baulimn,  were  we  now  at  liberty  to  make  a  choice." 

Again,  vol.  iv.  p.  128. — "Underffn  an  immersion  liice  that  which  I  must  undergo,"  to  6a-- 
riaua  o  f)'w  CarrnCofnir  burrria^f/rai  English  translation  :  To  be  baptized  with  thebaptism  that 
I  urn  to  be  baptized  with.  The  primitive  signification  of  baivTiaaa  is  immersion;  of  ''"'- 
nCin;  to  immerse,  pluni/e,  or  overwhelm.  The  noun  ought  never  to  be  rendered  baptism,  nor 
the  verb,  to  baptize,  but  when  employed  in  relation  to  a  religious  ceremony.  The  verb 
611-Tunv  sometimes,  and  (larvven;  which  is  synonymous,  often  occurs  in  the  Septuagint 
and  apochryphal  writings,  and  is  always  rendered  in  the  common  version  by  one  or 
other  of  these  words,  to  dip,  to  mi.sA,  to  pbmije.  When  the  original  expression,  therefore, 
is  rendered  in  familiar  language,  there  appears  nothing  harsh  or  extraordinary  in  the 
metaphor.  Phra-ses  like  these,  'to  be  overw.elmed  with  grief,'  'to  be  immersed  in  afflic- 
tion,' will  be  found  conunon  in  most  languages." 

-Vgain,  in  his  notes  on  Matthew  iii.  11 ;  vol.  iv.  p.  24. — "The  words  OaKTiieiv,  both  in 
sacred  authors  and  classical,  signifies,  to  dip,  to  plunge,  to  immerse,  and  was  rendered  by 
Tertullian,  the  oldest  of  the  Latin  fathers,  tingere,  the  term  used  for  dyeing  cloth,  which 
w.a3  by  immersion.  It  is  always  construed  suitably  to  this  meaning.  Thus  it  is,  fi'  vSari, 
cv  TO  lopiUi'T/.  But  I  should  not  lay  much  stress  on  the  preposition  ev,  which,  answering 
to  the  Hebrew  beth,  may  denote  with  as  well  as  in,  did  not  the  whole  phraseology,  in  re- 
gard to  this  ceremony,  concur  in  evincing  t!ie  same  thing.  Accordingly,  the  baptized 
are  said  ni'afiaivicv  to  ari.<<e,  emerge,  or  ascend,  v.  16,  n~o  tu  ucfarof ;  and  Acts  viii.  39,  ea 
row  vSaror,  from,  or  out  of  the  water.  Let  it  be  observed  further,  that  the  verbs  paivo  and 
l)nvTiC(J,  used  in  scripture  for  sprinkling,  are  never  construed  in  this  manner.  J  will 
Kjirinlclc  you  with  clean  icater,  says  God.  Ezek.  xxxvi.  25,  or,  as  it  runs  in  the  English 
translation  literally  from  the  Hebrew,  I  will  sprinkle  clean  vxiter  upon  you,  is  in  the  Septu- 
agint, I'aivu  F.<p  v/ini:  Kn<S(ipnv  aiup,  and  not  as  baTrri^u  is  always  construed — I'aivu  v/wi;  m 
Ka&apov  vi'iari.  See  al-so  Ex.  xxix.  21.  Lev.  vi.  27;  xvi.  14.  Had  bn^TTi'u  been  her?  em- 
ployed in  the  sense  of  pa/vu,  I  sprinkle,  (whicli,  as  far  as  I  know,  it  never  is,  in  any  sense, 
8:icred  or  classical,)  the  expre.ssion  would,  doubtless  have  been  V^yu  6a7rTi(u  ef  v/ia^  vi^up, 
or  a-n  tk  fdarof,  agreeably  to  the  example  referred  to.  When,  therefore,  the  Greek  word 
6aiTTi'i,)  is  adopted,  I  may  say,  rather  than  translated  into  modern  languages,  the  mode 
of  construction  ought  to  be  preserved  so  far  as  may  conduce  to  sugg&st  its  original  im- 
port. It  is  to  be  regretted  that  we  liave  so  much  evidence,  ibat  even  good  and  learned 
men  allow  their  judgment  to  be  warpi'd  by  the  sentiments  and  customs  of  tbe  sect  whicli 
tluy  prefer.  The  true  iiartisan,  of  whatever  denomination,  always  inclines  to  correct  tlu 
diclion  of  the  Spirit  by  (bat  of  the  party."  It  is  not  neces.sary  to  give  all  he  has  said 
on  this  theme.  The  above  may  sufliee  to  show  that  we  have  his  authority  for  this  ren 
dering. 

\Ve  shall  iu)W  give  a  mere  sample  from  Macknight,  who  is  so  copious  on  this  .subject 
As  I  aim  at  brevity  in  tlie.sc  notes,  1  shall  select  one  passage  from  him,  which  fidly  ex- 
pre-s-ses  his  views  of  llic  whole  matter — on  I  I'eler  iii.  2i.  To  these  1  shall  add  a  few 
testimonies  fi-om  nu-n  of  nod'  anuingst  the  I'aidobaplists. 

"The  antitype  Jiapli.^in. — The  word  Tc-nr.  type,  denotes  a  thing  Ibat  is  so  formed  as  tr 
convey  an  exact  image  of  ilself,  by  impressi<in  on  another  substance  ca])able  of  receivinf; 
the  impression.  In  scripture,  it  signifies  a  pulteni,  according  lo  which  a  thing  is  made 
Thus  till'  visionary  tabernacle,  shown  to  Moses,  in  the  mount,  is  called  tvk'h,  a  type,  01 
palterji.  Iieeanse  he  was  lo  make  the  material  tabernacle  exactly  like  it- — Hebrews  viii.  6. 
In  scripliire  likewise,  rcTor,  ulypc,  signifies  an  example  of  moral  conduct,  tu  be  followed 
^r  avi.lilrd — 1  Cor.  .X.  <>,  II.  The  word  nvnn-itr^  antitype,  lU'noXp^  tbe  thing  formed  in 
InilK.^<ii  of  the  type  or  imtlirn.  Thus,  Heli.  ix.  21,  the  Alosaic  tabernacles  are  called  av- 
-V-—  unlUypes,  or  likeness  of  tlw  true  tnhirniuli-  iir  habitation  of  the  I'eily,  because  they 
«ere  lurmed  according  to  the  Ttmor^patum  shown  (o  Moseo,  which  was  considered  ns  tht* 


50  APPENDIX. 

true  tabernacle.     Farther,  because  some  remarkable  persons  and  events,  recorded  in 

srriplure,  were  so  ordered  by  God,  as  to  be  fit  emblems  or  representations  of  future  persons 
and  events,  (see  Galatians  iv.  24,  note  1,)  these  persons  and  events  are  called  types,  and 
the  things  which  they  represented  or  prefigured,  are  called  antitype.-^.  Thus,  Rom.  v.  14, 
Adam  is  called  tv-oc,  the  type  of  Christ,  who,  on  that  account,  is  called  the  second  Adam. 
Thus,  also,  tlie  water  of  baptism  is  here  called  the  antitype  to  the  water  of  the  flood,  because 
the  flood  was  a  type  or  emblem  of  baptism,  in  the  three  following  particulars: — 1.  As  by 
building  the  ark,  and  by  entering  into  it,  Noah  showed  a  strong  faith  in  the  promise  of 
God,  concerning  his  preservation  by  the  very  water  which  was  to  destroy  the  antediluvi- 
ans for  their  sins ;  so,  by  giving  ourselves  to  be  buried  in  the  water  of  baptism,  we  show 
a  like  faith  in  God's  promise,  that  though  we  die  and  are  burijed,  he  will  save  us  from 
death,  the  punishment  of  sin,  by  raising  us  from  the  dead  at  the  last  day.  2.  As  the  pre- 
serving Noah  alive  during  the  nine  months  he  was  in  the  flood,  is  an  emblem  of  the  pre- 
servation of  the  souls  of  believers,  while  in  the  state  of  the  dead ;  so,  the  preserving  be- 
lievers alive,  while  buried  in  the  water  of  baptism,  is  a  prefiguration  of  the  same  event. 
3.  As  the  water  of  the  deluge  destroyed  the  wicked  antediluvians,  but  preserved  Noah, 
by  bearing  up  the  ark  in  which  lie  was  shut  up  till  the  waves  were  assuaged,  and  he  went 
out  of  it  to  live  again  on  the  earth,  so  baptism  may  be  said  to  destroy  the  wicked,  and  to 
save  the  righteous,  as  it  prefigures  both  these  events ;  the  death  of  the  sinner  it  prefig- 
ures by  the  burying  of  the  baptized  person  in  the  water;  and  the  salvation  of  the  right- 
eous, by  raising  the  baptized  person  out  of  the  water  to  live  a  new  life.  These  things 
considered,  may  not  our  Lord's  words  to  Nicodemus,  "Except  a  man  be  born  again  of  wa- 
ter," be  an  allusion  to  the  history  of  the  deluge,  and  a  contirmation  of  its  typical  mean- 
ing? For  Noah's  coming  forth  from  the  water  to  live  again  on  the  earth,  after  having 
been  full  nine  months  in  the  water,  might  fitly  be  called  his  being  born  of  water.  Con- 
sequently, a.s  baptism  is  the  antitype,  or  thing  signified  by  the  deluge,  a  person  coming 
out  of  the  water  of  baptism  may  have  been  called  by  oUr  Lord,  his  being  born  again  of 
water." 

Simon,  the  Jesuit,  a  critic  of  great  eminence  in  the  Church  of  Rome,  in  his  transla- 
tion of  the  Vulgate,  on  Matthew  iii.  11,  has  these  words,  in  a  note  : — "  To  baptize  literally 
signifies  to  dip;  and  to  this  day,  through  the  East,  baptism  is  performed  in  no  other  way, 
according  io  the  ancient  practice  of  the  Christians,  borrowed  from  the  Jews." 

The  great  Whitby,  of  the  Church  of  England,  in  his  commentary,  now  before  me,  rf- 
peatedly  censures  those  who  depart  from  the  true  import  of  this  term.  I  can  only  give 
one  extract  from  him.     It  is  from  his  notes  on  Romarw  vi.  4  ;^ 

"  It  being  so  expressly  declared  here,  and  Col.  ii.  12,  that  we  are  buried  with  Christ  in 
baptism,  by  being  buried  under  water,  and  the  argument  to  oblige  us  to  a  conformity  to  hia 
death,  by  dying  to  sin,  being  taken  hence ;  and  this  immersion  being  religiously  observed 
by  all  Christians  for  thirteen  centuries,  and  approved  by  our  church,  and  the  change  of  it 
to  sprinkling,  even  without  any  allowance  from  the  author  of  this  institution,  or  any  li- 
cense from  any  council  of  the  church,  being  that  which  the  Romanist  still  urgeth  to  jus- 
tify his  refusal  of  the  cup  to  the  laity;  it  were  to  be  wished  that  the  custom  might  be 
again  of  general  use,  anil  aspersion  only  permitted,  as  of  old,  in  case  of  the  Clinici,  or  in 
present  danger  of  death." 

Dr.  Doddridge,  in  his  Expositor,  seems  to  avoid  any  criticism  on  this  terra.  Indeed, 
he  often  views  it  with  considerable  jealousy ;  yet  he  is  constrained  to  translate  it  some- 
times in  order  to  make  sense.  Matt.  xx.  22:  "Are  you  able  to  be  baptized  with  the  bap- 
tism, and  to  be  plunged  into  that  scene  of  suffering  with  which  I  am  shortly  to  be  bap- 
tized, and,  as  it  were,  overwhelmed  for  a  time."  Ami  speaking  of  the  Eunuch's  baptism, 
he  says,  "  It  would  be  very  unnatural  to  suppose  that  they  went  down  to  the  water  merely 
that  Philip  might  t;ike  up  a  tittle  water  in  hit  hand  to  pour  on  the  Eunuch ;  and  admits 
that  baptism  was  generally  administered  by  immersion?' 

Dr.  Hammond,  on  John  xiii.  10,  says,  "  BaKTia/m^  signifies  an  immersion,  or  washing 
the  whole  body." 

Bishop  'Taylor,  in  his  Rule  of  Conscience,  3d  rule,  chapter  4,  says,  "  If  you  attend  to 
tlie  proper  signification  of  the  word  baptism,  it  signifies  plunging  into  water,  or  dipping 
with  washing." 

Beza,  on  Matthew  iii.  11,  says,  "The  word  6aTTTiaiin^  signifies  to  dye  by  dipping  or 
washing,  and  differs  from  the  word  Avrai,  signifying  to  drown,  or  go  to  the  bottom  m 
a  stone." 

M:irtin  Luther,  Tom.  i.  p.  71 ;  and  Tom.  ii.  p.  19,  says,  "Baptism  is  a  Greek  word, 
and  may  be  translated,  a  dijipiui/,  when  we  dip  soiuething  into  water  that  it  may  be  cov- 
ered with  water;  and  lliougli  it  be,  for  llie  most  pait,  almost  allogether  abolished;  for 
neither  do  they  dip  tlie  whole  i-liildren,  but  only  sih-inJclc  them  with  a  little  water;  they 
ought,  nevertheless,  to  be  wholly  dipped,  and  presenlly  drawn  out  again;  for  that  (he  ety- 
mology of  the  word  seems  to  require.  I  would  liavc  those  that  are  to  be  baptized,  to  be 
wholly  dipped  into  the  water,  aa  the  word  imports,  and  the  mystery  does  signify."  Ac 
eordingly,  in  his  translation,  he  styles  John  tbc  Kaptist,  John  the  Dipper,  or  John,  the  hn 


APPENDIX.  61 

JohB  Calvin,  Inst.  lib.  c.  15,  sect.  19,  declares,  ''The  very  word  baptizing  siguifies  lo 
Up;  Bind  it  ia  certain  tliat  the  rite  ol'  dipping  wa.s  ubstrved  of  the  ancient  church." 

To  these  Paidobaptists  of  illustrious  name,  I  might  add  a  host  of  others,  among  whom 
would  appear  Scapula,  Stephens,  tirotiua,  Leigh,  Buchan,  BuUinger,  Piscator,  Erasmus, 
Burkitt,  Pool,  and  Selden  ;  but  it  appears  superfluous. 

We  will  give  no  Baptist  authorities,  and  will  not  make  a  remark  of  our  own  on  this 
subject,  save,  lluit  il  muxt  strike  every  reader  how  exactly  and  ciien  beaiUi/ally,  the  imi/orm 
translation  of  the  word  in  this  version  correspoiuls  with  ail  thf  worda  joined  with  il,  and  all  the 
circunistajices  attending  its  appearance  on  all  occasions ;  and  that  the  words  expressive  of  tht 
Paidobaplisi  ceremony  would  not  make  sense,  if  uniformly  adopted  in  the  passages  where  thib 
term  occurs.  But  we  rt^t  the  whole  authority  of  this  translation  on  the  criticisms  of  the 
Romanists,  Episcopalians,  and  Presbyterians. 

MATTHEW,    CHAP.    V.,    VERSE   22. 

Thompson  translates  Matt.  v.  22,  thus :  "  Whosoever  is  angry  with  his  brother  with- 
out cause,  shall  be  liable  to  the  sentence  of  the  judges;  and  whoever  shall  say  to  his 
brother,  Baca,  (a  contemptuous  word,)  shall  be  liable  to  the  sentence  of  the  Sanhedrim; 
and  whoever  shall  say,  Moreh,  (a  reproachful  word,)  shall  be  liable  (to  be  sentenced,)  lo 
the  vale  of  tire,"  or  to  the  Oehenna  of  fire. 

In  the  common  translation  of  this  verse,  there  is  a  confounding  of  things  present  and 
future,  of  things  human  and  divine,  that  badly  comports  with  the  wisdom  and  dignity  of 
the  speaker.  What  affinity  exists  between  j udges,  a  council,  and  liell  tire  ?  Why  should 
one  expression  of  anger  only  subject  a  person  to  human  judges;  and  another  subject 
him  to  hell  tire,  in  the  usual  sense  of  these  words?  Now,  if  the  terms  in  this  verse  con- 
veyed the  same  meaning  to  us,  which  they  conveyed  to  the  audience  which  the  Saviour 
at  that  time  addressed,  we  would  discover  a  propriety  and  beauty  in  them  which  is  not 
manifest  in  the  common  translations  of  them.  The  fact  is,  that  the  allusions  in  this 
verse  are  all  to  liuraan  institutions  or  customs  among  the  Jews;  and  tlie  judges,  the  San- 
hedrim, and  the  hell  fire  here  introduced,  are  all  human  punishments.  Parkhurst  ob- 
serves on  the  phrase  Teei-va  tov  Ilvpoc,  (a  Gehenna  of  tire,)  that,  in  its  outward  and  pri- 
mary sense,  it  relates  to  that  dreadful  doom  of  being  burnt  alive  in  the  Valley  of  Hin- 
nom.  "  The  Valley  of  Hinnom  lay  near  Jerusalem,  and  had  been  the  place  of  those 
abominable  sacrifices,  in  which  the  idolatrous  Jews  burned  their  children  to  Moloch, 
Baal,  or  the  Sun.  A  particular  place  in  this  valley  was  called  Tophet ;  and  the  valley 
itwlf,  the  Valley  of  Tophet,  from  theyire  stove  in  which  they  burned  their  children  to  Mo- 
loch." (See  2  Kings  xxiii.  10;  2  Chron.  xxviii.  'i;  Jer.  viii.  30,  32;  xix.  5,  6;  xxxii. 
35.)  It  appears,  also,  that  burning  a  person  alive,  was  a  punishment  inflicted  under  the 
law.     Lev.  xx.  14 ;  xxi.  9. 

The  design  of  the  speaker,  in  this  passage,  goes  far  to  solve  the  difficulties  which  awk- 
ward translations  of  it  have  thrown  in  the  way.  The  great  error  which  the  Messiah,  in 
this  part  of  his  discourse,  so  severely  reprehends,  is,  a  disposition  to  consider  atrocious 
actions  as  the  only  evils  which  would  subject  men  to  the  judgment  of  God.  He  pro- 
ceeds to  inform  his  audience  that,  under  his  reign,  not  merely  atrocious  actions,  but  im- 
proper thoughts,  contemptuous  and  reproachful  words,  would  subject  men  to  punish- 
ment. In  order  to  exhibit  the  discriminating  spirituality  of  his  reign,  he  alludes  to  hu- 
man discriminations  regarding  criminal  actions,  and  the  diversities  of  punishment  to 
which  transgressors  were  obnoxious,  according  to  the  supposed  malignity  of  their  deeds. 

The  sentence  of  the  city  councils,  which  extended,  in  certain  instances,  lo  strangling  a 
person,  is  one  of  the  allusions.  These  councils  wore  composed  of  twenty-three }\idges, 
and  were  an  inferior  court  amongst  the  Jews.  The  Sanhedrim,  or  council  of  seventy-two 
<enators,  whose  sentence  authorized  Miming  to  death,  and  which  was  the  superior  court  of 
that  people,  constitutes  the  second  allusion.  The  burning  a  person  alive  in  the  vale  of 
llinnom,  is  the  third.  By  these  allusions  he  teaches  his  audience  that  anger  in  the  heart, 
anger  expressed  in  the  way  of  contempt,  and  anger  expressed  with  manifest  malice, 
would,  under  his  reign,  subject  men  to  such  diversities  of  punisliment  as  they  were  wont 
lo  apportion  to  atrocious  actions,  according  to  their  views  of  criminality. 

Tlie  following  translation  of  this  verse  is  expressive  of  the  lull  sense  of  the  original : 
"Whoever  is  vainly  incensed  against  his  brother,  shall  be  obnoxious  to  the  sentence  of 
Che  judges,  (the  court  of  twenty-three  ;  I  whoever  shall  say  to  his  brother,  (in  the  way  of 
t»ntempt,)  ShiUlow  brains,  shall  be  obnoxious  to  the  Sanhedrim;  and  whoever  sliall  say 
Apostate  wrrieh,  (the  highest  expres.sion  of  malice,)  shall  Ix;  obnoxious  lo  the  Gehenna  of 
fire,"  or  to  lieiuf'  burned  alive  in  the  Valley  of  Hinnom.  This  translation  ia  in  sub 
■aace  approved  by  Adam  Clarke,  and  other  critics  of  respectability. 


52  APPENDIX. 


JOHN,    CHAP.    I.,    VERSE   5. 

"AU  things  were  made  by  it." — Every  English  version  before  that  of  King  James,  pre- 
ferred it  to  he — because  of  the  laws  of  concord :  word  being  in  English  neuter,  the  pronoun 
referring  to  it  should  be  in  the  same  gender.  The  Vulgate  also  uses  hoc,  the  neuter  gen- 
der, to  agree  with  verbuin,  neuter.  Luther,  in  like  manner,  prefers  the  neuter  pronoun. 
In  Italian,  parola  (the  word)  is  feminine,  and  so  is  the  pronoun  agreeing  with  it.  So  in 
tlie  French  versions. 

Dr.  Campbell  jastities  it  in  a  long  note  on  this  passage,  and  shows  that  the  authors  of 
the  common  version  departed  from  their  own  rule  in  the  fourth  verse  of  the  same  chap- 
ter, where  the  term  liijhl  is  as  clearly  applied  to  the  same  person  as  the  term  word,  and 
yet,  in  the  tiflh  verse,  they  translate  the  pronoun  agieeing  with  it,  by  the  same  pronoun 
it; — "and  the  darkness  coraprehendeih  it  not."  The  Doctor  says:  "It  is  much  more 
suitable  to  the  figurative  style  here  employed  to  speak  of  the  word,  though  denoting  a 
person,  as  a  thing  agreeably  to  the  grammatical  idiom,  till  a  direct  intimation  is  made  of 
its  personality.  This  intimation  is  made  in  the  fourth  verse— In  it  was  life."  To  this  we 
assent. 

The  best  reason,  as  it  appears  to  us,  for  this  preference,  is,  that  the  antecedent  to  the 
word  it  can  onjy  be  the  term  word  ;  but  the  antecedent  to  the  term  him  may  be  more  nat- 
urally concluded  to  be  Ood,  the  nearest  noun — which  would  materially  change  the  sense 
of  the  pa.ssage.  To  avoid  ambiguity,  as  well  as  for  the  other  reasons  assigned,  we  preler 
the  new  version,  which,  in  this  case,  is  the  oldest. 

MATTHEW,  CHAP.    XI.,  VEE8E    12. 

Matt.  xi.  12.  "  The  kingdom  of  heaven  is  invaded,"  etc. — "  The  comparison  is  here  to  a 
country  invaded  and  conquered."  The  Scribes  and  Pharisees  claimed  for  themselves  the 
chief  places  in  this  kingdom,  and  were  by  their  conduct  shutting  this  kingdom  against 
men.  Publicans  and  harlots,  however,  in  opposition  to  the  influence  and  example  of 
those  men,  received  the  doctrine  of  tlie  Messiah,  and  thus,  as  it  were,  invaded  or  took 
possession  uf  that  kingdom,  from  which  the  elders  and  doctors  excluded  them.  Finally, 
the  Gentiles,  too,  by  their  faith  in  the  Messiah,  and  the  consequent  boldness,  took  pos- 
session of  this  heavenly  kingdom.  This  kingdom,  since  its  tirst  promulgation,  admitted 
every  man  to  enter  it,  who  had  boldness  to  deny  himself,  and  take  up  his  cross. 

MATTHEW,   CHAP.    XI.,  VERSE    21. 

Matt.  xi.  21. — The  kingly  conquests  and  triumphant  victories  of  the  Messiah,  are  the 
subject  on  which  Isaiah  dwells,  on  that  part  of  his  prophecy  from  which  this  quotation 
is  made.  The  emblems  introduced  by  tne  Prophet  are  designed  to  show  the  ease  with 
which  the,se  victories  shall  be  obtained.  No  trumpets,  spears,  or  torches  shall  be  em- 
ployed in  making  his  laws  victorious.  He  will  not  employ  such  weapons  in  subduing 
the  nations  under  him;  not  even  a  bruised  reed  will  be  broken  as  a  substitute  for  a. spear 
or  lance;  not  a  spark  of  Ure,  not  even  an  expiring  wick  will  be  consumed  or  extin- 
guished, in  bringing  nations  under  his  yoke.  How  unlike  his  conquests  are  to  those  ob- 
tained by  tire  and  sword  I  The  spear  and  the  torch  of  ancient  warriors,  and  the  clangor 
of  trumpets  are  alluded  to  in  these  representations  of  Messiah's  regal  achievements. 

Most  commentators  we  have  seen,  have  overlooked  the  design  of  this  passage,  and 
have  made  sad  work  in  accommodating  a  broken  reed  and  a  smoking  wick  to  lieart- 
broken  sinners.  But  they  have  not  been  able  to  biing  these  emblems  to  correspond  with 
his  "  not  contending,  raising  a  clamor,  nor  causing  his  voice  to  be  heard  in  the  streets," 
while  making  his  laws  victorious.  With  these  remarks  we  introduce  Bishop  Lowth'e 
translation  of  Isaiah  xlii.  1,  6 : 

Behold  my  servant,  whom  I  will  uphold : 

My  cho.sen,  in  whom  my  soul  delights: 

I  will  make  my  spirit  rest  upon  him  ; 

And  he  shall  publish  judgment  to  the  nations. 

He  shall  not  cry  aloud,  nor  raise  a  clamor, 

Nor  caase  his  voice  to  be  heard  in  the  public  places; 

The  bruised  reed  he  shall  not  break ; 

And  the  dimly  burning  tlax  he  shall  not  ((uench : 

He  shall  publish  judgment  so  as  to  establish  it  perfectly. 

His  force  sliall  not  bo  abated,  nor  broken, 

Until  he  lias  lirmly  seated  juilgiiicnt  in  the  earth  : 

And  the  distant  nations  shall  cariicslly  wait  for  his  law. 


APPENDIX.  63 


MATTHEW,    CHAP.  XII.,  VERSE  32. 

As  Dr.  Campbell's  note  on  this  p;is.sage  throws  light  not  only  npon  it,  but  also  on  Matt. 
»<iv.  3,  and  xxviii.  20,  we  shall  give  it  entire,  ll  eijuully  appliea  to  a  number  of  other 
pa.ssa"es,  the  most  of  which  .shall  be  referred  to  it. 

"/»  the  present  slaie — 1'«  We  future — m  tovtu  ru  aiurc—ei'  tu  /ie/2ovTi.  E.  T.  In  thin 
ivrld—in  the  world  to  come.  The  word  state  seems  to  suit  better  here  than  either  ((</e,  which 
loiiie  prefer,  or  world,  ;us  in  the  common  version.  Admit,  though  by  no  mcan.s  certain, 
ty  the  two  aa.iver  are  meant  the  Jewish  dispensation  and  the  Christian.  The.se  we  can  not 
in  English  call  iii/es;  as  little  can  we  name  them  world.-:.  The  latter  implies  too  much, 
and  tlic  former  too  little.  But  they  are  iVeiiuenlly  and  properly  called  states.  And  as 
there  is  an  ambiguity  in  the  original,  (for  the  first  clause  may  mean  the  present  life,  ami 
the  second  the  life  that  foUow.s,  I  the  English  word  state  is  clearly  susceptible  of  this  in- 
terpretation, likewise.  And  though  1  consider  it  as  a  scrupulo.sily  bordering  on  super- 
(itition,  to  preserve  in  a  version  every  ambiguous  phrase  that  may  be  found  in  the  orig- 
inal, where  the  scope  of  the  pa,s,sage,  or  the  words  in  construction,  sutiicienlly  a.scertain 
the  sense;  yet,  where  there  is  real  ground  to  doubt  about  the  meaning,  one  dues  not  act 
the  part  of  a  faithful  translator,  who  does  not  endeavor  to  give  the  sentiment  in  the  same 
latitude  to  his  readers  in  which  the  author  gave  it  to  him.  This  may  not  always  be  pos- 
Bible ;  but,  where  it  is  possible  it  should  be  done." 

JOHN,    CHAP.    II.,    VERSE   4. 

"  What  hast  thou  to  do  with  me  f"  Literally,  "  What  is  it  to  me  and  you  f"  Some  prefer  this 
becau.se  more  literal.  But  this  is  one  instance  where  the  more  literal  is  not  the  more  exact 
interpretation.  "  Bishop  Pierce  well  observes,"  says  Dr.  Campbell,  "  Had  that  been  the 
Evangelist's  meaning,  he  would  have  written  ti  rrpo;  c/xe  aai  at,  \li  pros  erne  kai  se,)  an  in 
chapter  xxi.  2:i."  "  It  w;j.s,"  says  the  same  critic,  "  no  doubt,  our  Lord's  inientiun,  in 
these  word.s,  gently  to  suggest  that,  in  what  concerned  his  office,  earthly  parents  had  no 
authority  over  him.  In  other  things  he  had  been  subject  to  them."  While  examining 
and  comparing  the  original,  we  have  noted  similar  phrases  in  the  four  Testimonies, 
tjuch  as  Matthew  viii.  29;  Mark  i.  24;  v.  7  ;  Luke  iv.  34;  viii.  28,  which  the  curious 
reader  may  consult. 

JOHN,   CHAP,  vi.,    VERSE    37. 

"All  that  the  Father  givelh  me."  Literally,  "  Every  thintf  tluit  the  Father  gives  vie."  This 
Hebraism  is  of  very  fretjuent  occurrence  in  the  New  Testament.  Thing  was  used  (or  per- 
ton  by  our  Lord  and  his  Apo.stles,  in  conformity  to  the  Hebrew  idiom.  John  xvii.  2, 
"That  he  may  give  eternal  life  to  every  thing  which  thou  ha.st  given  him."  Thus  Paul 
often  speaks  of  "  things  in  hetiven,  things  on  earth,  and  things  under  the  earth."  We  have 
a  notable  instance  of  this,  John  vi.  89 — "Of  all  which  he  h;i,s  given  me,  1  should  lo.se 
nothing;  but  should  rai.se  it  up  again  at  the  la.st  day."  la  our  idiom  it  should  be  read. 
Of  all  which  he  has  given  me,  I  should  lose  none;  but  raise  every  one,  or  the  whole, 
again  at  the  last  day. 

JOHN,    CUAP.    VIII,    VERSE    11. 

Campbell  says,  "Many  of  the  best  critics  and  expositors  of  different  secia,  have  en- 
tertained strong  suspicions  of  these  verses."  Amongst  these  he  enumerates  Calvin,  Beza, 
(Jrotius,  Krasmu.s,  Hammond,  etc.  "  Euthenius,  in  the  twelfth  century,  is  tlie  lir.st  who 
li.aa  explained  them.  .Vnd  he  assures  us  that  they  are  not  to  be  Ibund'  in  the  most  cor- 
rect copies.  They  are  wanting  in  many  of  the  most  ancient  and  respect;ible  mamiscripts. 
If  an  interpolation,  they  are  a  very  ancient  one,  having  been  found  in  some  copies  before 
Origen's  time.  Some  have  ascribed  them  to  Papia.s,  in  the  second  century,  and  others 
say  they  were  transcribed  from  the  apocryphal  gospel  to  the  llebrew.s.  There  are  some 
internal  presumptions,  as  well  as  external,  against  the  authenticity  of  this  passage." 
The  (Irceks  still  read  them  in  their  copies,  though  in  some  of  them  they  arc  marked  as 
spurious.  They  do  not,  however,  allect  the  doctrinal  import  of  the  New  Testament,  and 
nothing  of  importance  depends  upon  their  adoi)lion  or  rgeciion. 

.\dara  Clarke  Siiys,  "After  weighing  what  has  been  adduced  in  favor  of  the  authen- 
ticity of  this  passage,  and  seriously  considering  its  slate  in  the  mannscript.s,  as  exhibiled 
in  the  various  rcadmgs  in  (iricsbacb,  I  must  confess  the  evidence  in  its  favor  <locs  not  ap- 
jic.ir  to  me  to  be  striking,  yet,  I  by  no  means  would  have  it  expunged  from  the  Icct." 
no  we  think,  upon  the  moat  mature  consideralion  we  can  bisiuw  npon  it. 


M  APPENDIX. 

MARK,    CHAP.    XIII.,    VERSE   32. 

"No  7iot  tlie  Son." — This  sentence  has  been  the  subject  of  much  criticism,  and  manj 
commentators  of  different  creeds  have  been  perplexed  with  it.  Tliough  wanting  in  some 
ancient  manuscripts,  Griesbach  has  retained  it.  Macknight  argues  that  the  term  know  is 
here  used  as  a  causative,  in  the  Hebrew  sense  of  the  conjugation  hiphel,  that  is,  to  make 
knnmn.  Adam  Clarke  thinks  this  is  rather  cutting  than  untying  the  knot.  The  contro- 
vei'sies  between  Calvinists  .ind  Socinians  have  made  the  difficulty  appear  much  greater 
than  it  really  is.  It  seems  to  bear  just  as  much  against  the  Socinian  as  the  Calvinistic 
hypothesis.  On  the  supposition  that  Jesus  of  Nazareth  w.is  but  a  man  of  extraordinary 
endowments,  eminently  gifted  by  the  Spirit  of  God,  the  diificulty  is  as  great  as  upon  any 
other  hypothesis.  He  had  just  been  speaking  of  the  destruction  of  Jerusalem  and  of  the 
temple,  in  the  most  exact  and  circumstantial  manner.  He  had  shown  that  he  knew  both 
the  season,  (a  term  agreed  to  be  equivalent  to  lite  hoar,)  and  all  the  adjuncts  and  circum- 
stances of  that  tremendous  catastrophe.  He  had  minutely  detailed  all  the  concomitants, 
and  expressly  declared  that  the  generation  standing  around  him  should  not  pass  away, 
till  every  thing  he  had  stated  relative  to  this  event  was  accomplished.  This  is,  in  other 
words,  declaring  that  he  knew  the  day  of  this  calamity.  He  circumscribes  and  limits  it 
to  a  certain  day.  But  the  question  proposed  to  him  explains  the  difficulty.  He  was  not 
asked  whether  he  knew  the  day,  but  to  make  it  known.  In  the  .same  way  he  was  after- 
ward interrogated  about  "  the  restoration  of  the  kingdom  of  Israel."  In  this  case,  he 
says,  "  It  was  not  for  them  to  know  the  times  and  seasons  which  the  Father  had  reserved 
to  himself,  and  did  not  authorize  him  to  make  known."  And,  taking  into  view  the  cir- 
cumstances of  the  whole  case  respecting  the  destruction  of  Jerusalem  and  the  temple, 
and  the  question  asked  him,  his  answer  is  just  equivalent  to  saying:  The  Father  will 
make  it  known  when  it  pleaseth  him  ;  but  he  has  not  authorized  man,  angel,  or  the  Son, 
to  make  it  known.  Just  in  this  sense  Paul  uses  the  term  know,  1  Cor.  ii.  2.  "  I  came  to 
you  making  known  the  testimony  of  God,  for  I  determined  to  make  known  nothing 
among  you  but  a  crucified  Christ."  In  the  order  of  the  words,  man,  angel,  and  Son,  the 
Saviour  declares  his  own  superiority  to  any  of  them. 

LUKE,   CHAP.    II.,    VERSE    1. 

"  That  this  whole  inhabited  land  should  be  enroMe<i."^Macknight  argues  with  great  plaus- 
ibility, that  the  phrase  Tlaaav  ti/v  oiKoviievi/v  means  here  no  more  than  the  land  of  Isra«l. 
He  adduces  several  instances  from  the  Septuagint,  where  it  must  signify  the  land  of  Is- 
rael, and  shows  that  Luke  elsewhere  thus  used  the  word  oiKov/ievr/,  such  ixs  chapter  xxi. 
26,  "  men's  hearts  failing  tliem  for  fear,  and  for  looking  after  those  things  which  are 
coming  upon  the  land"  of  Israel;  also,  .-Vets  xi.  28,  "a  great  famine  through  all  the 
land."  This  translation  rids  the  narrative  of  a  species  of  objection  preferred  by  some 
Skeptics,  viz:  that  there  is  no  account  in  all  the  annals  of  Rome,  that  Cesar  Augustus 
ever  is.sued  such  a  decree  as  required  the  enrollment  of  all  the  world. 

Concerning  these  registers  or  enrollments,  Thompson  correctly  observes,  "There 
were  two  enrollments,  the  first  merely  for  the  purpose  of  numbering  the  inhabitants,  and 
the  second  for  assessing  them.  The  first  here  spoken  of  was  in  the  reign  of  Herod  the 
Great,  when  Cyrenius  was  deputy  governor  of  Syria.  It  was  done,  according  to  the  Jew- 
ish custom,  by  communities  and  families,  and  all  were  obliged  to  repair  to  their  respect- 
ive cities  or  towns,  to  be  enrolled  in  their  several  families  according  to  their  genealogies. 
The  second,  whicli  was  after  the  death  of  Herod,  was  for  assessment,  and  was  made  in- 
discriminately. This  w;is  the  enrollment  which  offended  the  Jews,  and  excited  tumults 
and  insurrections,  and  brought  on  the  war  which  terminated  in  the  destruction  of  Jeru- 
salem, and  the  utter  dispersion  of  the  Jews." 

MATTHEW,    CHAP.    XVI.,    VERSE    18. 

Wherever  the  word  church  It  found  in  the  common  version,  congregation  will  be  found 
in  this.  We  shall  let  Doctors  Campbell  and  Doddridge  defend  this  preference :  for,  al- 
tliougli  they  have  not  always  so  rendered  it,  they  give  the  best  of  reasons  why  it  should 
be  always  so  translated. 

Doddridge,  on  Matthew  xviii.  17,  says,  "This  is  one  of  those  many  iicripltt.res  which 
would  have  been  very  intelligible,  if  they  had  not  been  learnedly  obscured  by  ingenious 
men,  wliose  interest  it  has  been  to  spread"  a  cloud  over  them.  1  am  more  and  more  con- 
vinced that  the  vulgar  sense  of  the  New  Testament,  that  is,  the  •sense  in  which  an  honest 
man  of  r^ilain  sense  would  take  it,  on  first  reading  the  original,  or  any  good  translation,  is 
almost  every  where  the  true  general  sense  of  any  passage;  though  an  acquaintance  with 
languag-  and  antiqnity,  with  an  attentive  meditation  on  the  text  and  context,  mnv  illus 


APPENDIX.  55 

tret*  the  spirit  ami  energy  of  a  number  of  places,  in  a  manner  wliich  could  not  otlier- 

wi-ie  be  lr:iinv(l.  The  olil  English  editions  of  l^SD  anil  1041,  render  it,  "  Ti'l  a  to  the 
ront/rerjation  ;  and,  1  think,  properly  enough.  The  word  church  is  unhappily  grown  into 
I  tenii  n/  art,  and  lias,  by  different  persons,  a  variety  of  secondary  iJ«w  attaelied  to  it,  as 
Dr.  Walls  has  beautifully  shown  in  his  iTwdi/  uii  ifncharikMeiu^s,  pp.  7-10.  Hut  it  sig- 
nifies, in  general,  rui  asxemhli/,  or  a  number  of  people  called  Ingrthcr,  on  whatever  occa- 
sion, a.-;  is  well  known.  (Compare  Acts  xix.  o2,  39.)  It  is,  in  the  New  Testament,  gen- 
erally used,  :us  here,  for  a  particular  axsembli/,  (Act-s  xiv.  'SS;  1  Cor.  iv.  17;  xiv.  23;  xvi. 
19,)  but  sometimes  it  is  used  for  the  w/w/c  bixli/  of  Chrixtians ;  because  they  are  now  adlcd 
out  from  the  world,  and  are  at  last  to  be  t/atltered  togetlter  in  the  presence  of  Christ,  their 
h;ad,  i2  Thes.s.  ii.  1,)  and  to  dwell  for  ever  with  each  other,  and  with  him." 

Campbell,  on  the  same  passage,  observes:  "I  know  of  no  way  of  reaching  tlie  sense 
of  our  Lord's  in,structions,  but  by  understanding  liis  words  so  iia  they  must  have  been 
undersiood  by  his  hearers,  from  the  use  that  then  prevailed.  The  word  fK«/i/nia  ociur-i 
freijucnlly  in  the  Septuagint,  and  is  that  by  which  the  Hebrew  kahal  is  commonly  trans- 
lated. That  wold  we  tind  used  in  two  diffcrenl,  but  related  senses,  in  the  (Jld  Testamenl. 
One  is  for  a  whole  nation,  considered  as  conslituting  one  commonwealth  or  polity,  lii 
this  sense,  the  people  of  Israel  are  denominated  -n<m  i/  CKKAijaia  I(T(i«c/i,  and  -«<i«  '/  f/.- 
K/.t/aui  Bt/i.  The  other  is  for  a  particular  cougrcgutluu  or  assendity,  either  actually  con- 
vened, or  accustomed  to  convene  in  the  same  place.  1  n  this  sense,  it  was  appl  led  lo  those 
who  were  wont  to  assemble  in  any  particular  .synagogue;  for  every  synagogue  had  its 
own  tKK/.iicin.  And  as  the  word  ainxiyuyr/  was  sometimes  employed  to  signify,  not  the 
house,  but  the  [leojile,  these  two  Greek  words  were  often  used  promiscuously.  Now,  as 
the  nature  of  the  thing  sufficiently  shows  that  our  Lord,  in  this  direction,  could  not  have 
used  the  word  in  the  tirst  of  the  two  senses  above  given,  and  required  that  every  private 
tjuarrel  should  be  made  a  national  affair,  we  are  under  the  necessity  of  understanding  it 
in  the  la.st,  as  regarding  the  particular  congregation  to  which  the  parties  belonged. 
What  adds  great  probability  to  this,  as  Lightfoot  and  others  have  ob.served,  is  the  evi- 
dence we  have  that  the  like  usage  actually  obtained  in  the  .synagogue,  and  in  the  prim- 
itive church.  Whatever  foundation,  therefore,  there  may  be  from  those  books  of  scrip- 
ture that  concern  a  later  period,  for  the  notion  of  a  church  representative ;  it  would  be 
contrary  to  all  the  rules  of  criticism,  to  suppose  that  our  Lord  used  this  term  in  a  sense 
wherein  it  could  not  then  be  understood  by  any  one  of  his  hearers;  or  that  he  would 
say  congregation,  lor  so  the  word  literally  imports,  wlien  he  meant  only  a  few  heads  or  di- 
rectors." 

Thompson  has  generally  preferred  the  terra  congregation.  There  is  no  good  reason 
given,  nor  Kin  there  be  any  produced,  for  departing,  in  any  instance,  from  the  acknowl- 
e<lged  meaning  iif  a  word  of  such  frequent  occurrence;  and  more  especially  when  it  n 
admitted  that  this  term  titly  represents  the  original  one.  The  term  church,  or  kirk,  is  an 
abbreviation  of  the  words  Kvpiov  oiKog,  the  house  of  the  Lord,  and  does  not  translate  the 
term  tKK/.ijata. 

LUKE,    CHAP.    III.,    VERSE   23. 

"Being  {as  was  supposed,  tlie  son  of  Joseph,)  soti  of  Ueli."  So  Macknight  points  it ; 
making  it  equivalent  to,  he  was  .suppo.sed  to  be  the  son  of  Joseph,  but  in  reality,  he  was 
the  son  of  lleli.  Hul  he  is  not  leniu'idiis  of  this  pointing;  for  he  alleges  the  conimon 
punclnaiion  conveys  the  .same  idea.  The  Talmudists,  the  ancient  .Jews,  and  Christians, 
called  Maiy,  Ileli's  daughter.  It  mattered  not,  according  to  the  Jewish  idea  and  usage, 
whether  Jesus  were  the  real  or  adopted  son  of  Joseph;  soon  as  Joseph  wa.s  proved  to 
be  of  the  blood  royal,  Jesus  was  heir  to  the  title  and  political  rights  of  a  prince,  legally 
descended  from  the  royal  family.  I5ut  slill,  Matlhew  lays  the  chief  stress  upon  the  fact 
that  Jesus  was  the  nalural  descenilani  ot  Mary,  whose  descent  from  David  was  inconlro- 
verlible,  and  therefore  conclude^  his  genealogy  by  informing  the  reader  that  this  .Joseph 
was  only  the  husband  of  that  Mary  of  whom  Je.--us  was  born.  Luke  traces  his  pedigree 
Ihrough  Mary  up  to  Nalhan,  llie  son  of  David,  wlio  waa  the  common  ancestor  of  the  two 
families  of  Jacob  and  lleli. 

Thomson,  in  his  "  llarniony  of  the  Gospels,"  insleiul  of  the  words  "as  was  supposed," 
reads  it,  "fcy  tau>  cstablisheil ,"  and  has  the  following  note  on  the  passage: 

"  liy  comparing  this  willi  Luke  i.  o;  and  with  the  genealogies  in  Matthew  and  Luke, 
and  with  .Matthew  xiii.  5.3;  Mark  vl.  3;  John  xix.  25;  it  maybe  eoneluded  thai  llie 
father  of  Elizabeih,  and  the  uiollier  of  .Mary,  were  brother  and  sister,  and  de.scendanl.* 
of  Aaron  ;  that  Elizabeth,  the  daugliler  of  the  brother,  was  m:irricd  lo  Zacliarias,  and 
by  him  li:id  Jciiin  the  ijaptist ;  and  ibal  Eli,  a  descendant  of  David,  by  llie  line  of 
his  sou  .N'allian,  m;irried  the  sister,  and  by  her  had  two  daughters,  namely,  .Mary,  ihe 
mother  of  Jesus,  and  Mary,  llie  wile  of  Clcophas,  and  niDlher  of  .lames,  and  Joses,  and 
H'mon,  and  Juilas,  who,  accoidinglo  cusloin,  were  called  llie  brolJiers  of  Jesus,  l.e  being 
the  lie.til  of  the  family:  thai   iCli,  havini;  >-o  son  lo  k<  eu  u|>  his  name,  eonliacled  wllb 


S*)  APPENDIX 

Josepli,  son  of  Jacob,  a  descend;ii\l  of  David  in  llie  line  of  Solomon,  ti)  give  lum  hia 
eldest  daugliter,  Mary,  in  mavriage,  lie  agreeing  to  drop  liis  own  line,  and  ennill  himsell, 
with  his  espoused  wife,  in  the  family  register,  as  son  of  Eli.  Hence  arose  iht  necessity, 
at  the  enrollment  ordered  by  lIero<l,  of  Mary's  accompanying  her  husband  from  Naza- 
reth to  Bethlehem,  notwithstanding  (he  advanced  state  of  her  pregnancy,  that  the  trans- 
fer in  the  line  might  be  made  in  the  most  authentic  manner.  See  Rulli,  chap,  iv.;  and 
in  Potter's  Antiquities  of  Athens,  we  see  how  scrupulous  and  exact  they  were  in  cases 
of  this  sort." 

"Moll  of  the  lineage." — "It  may  be  necessary  to  observe,  that  the  Israelites  were  di- 
vided into  tribes,  the  tribes  into  communities,  and  the  communities  into  families  and 
houses  of  families;  and  that,  in  every  city  and  town,  public  registers  were  kept,  iu 
which  all  the  males  were  enrolled ;  so  that  every  one  might  have  it  in  his  power  to 
trace  his  de,scent  from  his  father  through  the  family,  and  community,  and  tribe,  up  to 
its  head.  Of  these  registers  we  have  ample  specimens  in  1  Chron.,  chaps,  i.,  x.,  xxiii., 
xxiv.,  XXV.,  xxvi.,  and  elsewhere.  In  these  rolls  the  word  father  is  often  used  to  denote 
ancestor,  and  the  word  son,  descendant;  and  when  the  word  son  is  used  as  a  title,  as  il 
often  is,  it  denotes  or  marks  the  person  to  be  the  head  of  a  subordinate  family ;  and  the 
word  (which,  in  my  opinion,  is  improperly  rendered^  begot  only  marks  the  line  of  de- 
scent." 

LUKE,    CHAP,    VI.,  VERSE    1. 

"iSfccond  Prime." — ^"Amongst  the  different  translations  which  are  given  of  the  term 
devrspoKpoToc,  I  tind  nothing  but  conjecture;  and,  therefore,  think  it  is  the  safest  way  to 
render  the  word  by  one  similarly  Ibnned  in  our  language.  This  is  what  all  the  best 
translators  have  done  in  Latin.  The  common  version  h.a3,  in  his  instance,  neither  fol- 
lowed the  letter,  nor  given  us  words  which  convey  any  determinate  sense." — Campbell. 

"This  is,  I  apprehend,  tlie  day  when  the  sheaf  of  hrst  fruits  was  oflered — the  sec- 
ond day  after  the  Passover,  and  the  first  of  the  tifty  days  to  Pentecost.  See  chapter 
xxiii.  15,  16." — Thompson.  So  Macknight.  Doddridge  has  it,  "  The  first  Sabbath  after 
the  unleavened  bread."     This  exposition  he  gives,  he  says,  with  much  hesitation. 

LUKE,    CHAP.    VI.,    VERSE    12. 

"In  a»  oratory." — A  house  or  place  of  prayer,  of  which  the  Jews,  according  to  Jose- 
phus  and  Philo,  had  many.  Luke  mentions  another,  Acts  xvi.  13,  16.  Even  Juvenal, 
the  Roman  poet  and  satirist,  alludes  to  these  houses,  commonly  built  in  retired  situa- 
tions, near  rivers. 

"  Ede  ubi  consistas,  in  qua  qusero  proseucha."  Campbell  observes,  on  the  word  pros- 
eucha  in  this  construction,  that  it  is  subversive  of  the  analogy  of  the  Greek  language  to 
translate  it  as  in  the  common  version. 


JOHN,    CHAP.    HI.,    VERSES    5,    6,    8. 

John  iii,  5,  6,  8.  The  word  llvtvfm,  (pneui/!«,)translated  both  spirit  and  wind,  occurs 
five  times  in  these  three  verses.  The  Greek  reader  has  an  advantage  over  the  English 
in  this,  and  some  other  passages  where  two  words  are  employed  by  the  translator  for  one 
in  the  original.  We  shall  instance  this  in  the  following  manner : — "  Except  a  man  be 
born  of  water  and  u( pneuiiia,  he  can  not  enter  into  the  kingdom  of  God.  That  wliich  is 
born  of  the  flesh  is  tlesh,  and  that  which  is  born  of  pneuma  is  pneuina.  The  pneuma 
blows  where  it  pleases,  and  you  hear  the  sound  of  it,  btit  can  not  tell  whence  it  comes, 
and  wliither  it  goes;  so  is  every  one  that  is  born  of  the  pneuma."  Most  Latin  versions 
have  spiritus  in  every  place  where  pneunui  is  found.  Thus,  "  Except  a  man  be  born  of  wa- 
ter and  of  spiritus,  he  can  not  enter  into  the  kingdom  of  God.  That  which  is  born  of  the 
llesh  is  tie.sh,  and  that  which  is  born  oi' spiritas  in  spirittis.  The  .t^in^K.s  blows  where  it 
pleases,  and  you  hear  the  souiu!  of  it,  but  can  not  tell  whence  it  comes  and  whither  it 
goes  ;  60  is  every  one  that  is  born  of  the  r,pirilus."  The  Greek  or  Latin  reader  can, 
therefore,  judge  for  himself,  whether  pneuma  or  spiritws  at  one  time  maun  wind,  and  at  an- 
other spirit,  in  tliis  discour.se;  but  the  English  reader  has  no  opportunity  of  so  judging 
in  any  version  now  extant. 

The  words  also  in  construction  with />«eitma,  in  the  8th  verse,  viz:  -I'n.i,  {piuo,)  to 
blow;  and  ipuri/  (phone,)  sound,  are  capable  of  being  understood  as  well  of  the  spirit  as 
of  the  wind.  In  tlie  Septuagint  Ihepneuma  zoex  is  the  breath  of  life,  and  Tran  e/nrvtm;  {pan 
einpneon,)  is  ceery  thing  tlud  bradhed.  So  also  >j>iJi-i;,  (phu:^r,)  ;.s  a  hundred  times  found  fur 
iw>c  or  report,  as  well  as  sound,  in  the  .sabred  writings.  I'm  .ill  these  words  in  the  same 
c<inslruction  with  piieunm,  translated  sp:ri!,  an. I  -'hat  cornea  ;,f '.he  uinilf     It  tljeii  reads, 


APPENDIX.  87 

'The  Spirit  breatlies  where  it  pleases,  and  you  hear  the  voice  or  report  of  it,  birt  can  not 

'ell  whence  it  eoiues  or  whitliei-  it  goe.'s;  ho  is  every  one  llnit  is  born  of  the  Spirit." 

"That  no  violenee  i.-i  oti'ered  to  the  (ireek  langnage,  in  the  following  version,  scarcely 
needs  one  argument  in  proof: 

''  Except  a  man  be  born  of  water  and  spirit,  he  can  not  enter  into  the  kingdom  of 
Go<l.  That  which  is  born  of  the  flesli  is  flesh,  and  that  which  is  born  of  the  spirit  ia 
spirit.  The  Spirit  breathes  where  it  pleases,  and  yon  liear  the  voice  (or  report)  of  it,  bnt 
can  not  tell  whence  it  comes  or  whither  it  goes ;  so  is  every  one  who  is  born  of  the  Spirit." 
Alike  inscrutable  to  you,  Nicoderaus,  who  have  not  been  the  subject  of  such  a  birth. 
The  author  of  this  change  and  the  change  itself,  the  agent  and  the  work,  the  parent  and 
the  child,  are  alike  kni>wn  and  unknown  to  you.  With  the.se  facts  and  remarks,  the 
reader  is  now  able  to  judge  for  himself. 

A  fellow-student  of  the  original,  and  a  joint  laborer  in  the  work  of  reformation,  to 
•rhom  we  formerly  suggested  an  ini-iuiry  on  this  subject,  favoreiA  us  with  the  following : 

The  popular  exposition  of  this  passage  of  scripture,  so  far  as  we  have  been  able  to 
learn  it,  is,  that  the  comparison  here  is  between  the  wind,  in  its  efl'ects,  and  the  Holy 
Spirit,  in  its  eH'ects,  on  the  regenerated.  As  the  wind  blows  where  it  pleases,so  does  the 
Holy  Sjiirit.  How  is  this  made  out?  By  the  insertion  of  two  supplements,  il  and  with — 
So  it  is  with  every  one  that  Ls  born  of  the  Spirit.  As  we  can  not  tell  whence  the  wind 
comes,  and  whither  it  goes :  so  neither  can  the  subjects  of  it  tell  whence  the  Holy  Spirit 
comes,  how  it  operates,  and  whither  it  goes.  It  operates  alike  sovereignly  and  mysteri- 
ously.    How  lame  and  blind  all  thisl 

In  order  to  come  to  the  TRUTH,  let  it  be  premi.sed — 

1.  We  have  here  in  the  Greek  language  for  wind  and  spirit — the  word  rrvevua. 

2.  An  important  rule  of  interpretation  is,  that  "  when  any  word  or  expression  is  ambig- 
uous, and  may,  consistently  with  common  use  be  taken  in  difl'erent  senses,  it  must  be  taken 
in  that  sense  which  is  agreeable  to  the  subject  of  which  the  writer  was  treating;"  conse- 
quently, the  meaning  of  -vev/m  and  its  proper  translation  into  English,  must  always  be 
determined  by  the  connection  in  which  it  stands. 

3.  The  subject  of  discourse  between  our  Saviour  and  Nicodemus,  was  not  wind,  but 
spirit,  ilveviia  is  four  times  rendered,  in  this  connection,  spirit.  It  is  so  rendered  in  the 
fjredicate  of  the  passage  under  consideration ;  but  only  in  the  subject  rendered  wind. 

Therefore:  If  to  be  born  again,  is  to  be  born,  not  of  wind,  but  of  Spirit — if  that  which 
is  born  of  the  Spirit  is  spirit,  and  not  wind  —  then  must  tlie  Saviour's  words  (ver.se  8, 
John  iii.)  be  rendered : — 

The  Spirit  breathes  where  it  pleases,  and  you  hear  the  report  of  it,  but  know  not  whence 
it  comes  and  whither  it  goes;  so  is  every  person  who  is  born  of  the  Spirit. 

LUKE,   CHAP.    VI.,    VERSE   49. 

The  extract  which  Luke  gives  of  the  Sermon  on  the  Mount,  accords  with  our  remarks 
in  the  preface  to  the  historical  books,  on  the  methods  by  which  each  of  these  historians 
follows  up  his  de.sign.  Luke  omits  all  those  parts  of  it  which  pointedly  referred  to  the 
common  errors,  castonis,  and  traditions  in  .ludea.  He  relates  such  parts  of  it  as  were  of 
a  general  nature,  and  applied  to  all  people  erpially  as  to  those  in  Judea. 

ACTS,    CHAP.    II.,  VERSE    27. 

"Into  Hades." — Erf  aSr^v — ec-  yenn'n.  Hades,  or  oiiff  is  very  improperly  translated 
liell  in  the  common  version.  It  is  compounded  of  ",  negative,  and  toicv,  to  see ;  and  lit- 
erally means  hidden,  iiivi.fible,  or  vbscwe.  Veevvn,  which  is  also  translated  hell,  is  com- 
pounded of  ge,  valley,  and  Hinnmn,  the  name  of  a  person.  There  is  a  great  impropriety 
in  translating  two  words,  so  difl'erent  in  their  derivation  and  nu;ining,  by  one  and  the 
same  word  in  our  language.  Gehenn;i  occurs  neither  in  the  Scptuagint  Greek  of  the 
Old  Testament,  nor  in  any  classic  author  extant  in  the  world.  [See  note  on  Matthew  v. 
22.J  Both  Tuphcl  and  Gehenna,  amongst  the  Jews,  came  gradually  to  exi>re.ss  a  state  of 
torment,  and,  at  the  time  of  the  Messiah,  were  frequently  used  to  denote  a  future  state  of 
punishment.  It  is  suitably  enough  translated  hell  in  our  language,  because  the  ide.os  at- 
tached to  the  English  word  hell  very  nuich  correspond  to  the  ide:is  attached  to  the  word 
grjicnna  about  the  Chri.stian  er.a.  But  this  is  far  from  being  the  true  iin])ort  of  the  word 
hades.  The  term  hell  by  no  means  conveys  its  meaning;  nay,  it  is  a  very  erroneous  rep- 
resentation of  it,  as  Dr.  George  Campbell  has  proved,  in  a  dis-sertalion  of  lifty  octavo 
pages,  from  which  we  have  extracted  the  substance  of  the  greater  part  of  our  remark* 
upon  these  words. 

There  being  no  one  word  in  our  language  which  corresponds  with  the  term  hudes,  l\t 
'■*  oblige<l  to  retain  and  explain  it.  He  always  translates  the  term  gchcniui  by  the  'crni 
heil.  We  have  uniformly  followed  his  method  in  the  books  which  he  did  not  translate, 
find  conse(|uently  where  the  word  hell  is  found  in  this  translation,  the  reader  may  be  om- 


58  AFFKNOIX. 

^llred  it  is  gehennu  in  the  original.     It  occurs  just  twelve  times  in  the  New  Testament 

ami  :is  It  was  better  iinilerslood  in  Judea  than  in  any  other  country,  and  amongst  the  Jews 
than  amongst  any  otlier  people,  we  tind  it  never  adopted  in  any  letter  or  communication 
to  the  Gentiles.  In  the  Testimony  of  Matthew  Levi  it  occurs  secen  of  these  twelve  times ; 
in  Mark's  Testimony  it  oociirs  three  times  ;  in  LiiUe,  once.  It  occurs  once  in  the  Epistlo 
of  James,  addressed  (o  the  twelve  tribes  in  their  dispersion.  For  the  reference  and  ex- 
amination of  the  reader,  we  shall  note  down  all  these  passages  in  order: — Matt.  v.  22 
20,  39;  X.  28;  xviii.  9;  xxiii.  15,  oo;  Mark  ix.  4o,  45,  47;  Luke  xii.  5;  James  iii.  fi 
With  the  exception  of  the  last  mentioned  passage,  in  every  other  it  is  quoted  from  ta.j 
lips  of  Jesus.  Dr.  Campbell  mentions  two  of  these  passages  where  it  is  used  fig"ira/- 
tively,  James  iii.  6,  and  Matthew  x.xiii.  15.  To  these  we  add  Matthew  v.  22.  Ir  cLe 
others  he  is  of  opinion  thtit  it  relates  to  the  future  punishment  of  the  wicked. 

Hiules  occurs  eleven  times  in  the  New  Testament;  and,  in  the  King's  version,  is  t/ans- 
lated  ten  times  by  tlie  word  hell,  and  once  by  the  term  grare,  ( viz :  1  Corinthians  x  , .  55.) 
The  passages  where  it  is  iViund,  we  will  also  note  down: — Matt.  xi.  23;  xvi.  18  Lukei 
X.  15;  xvi.  23;  Acts  ii.  27,  31;  Rev.  i.  IS;  vi.  8;  xx.  13.  14. 

We  have  iiad  the  word  hell  about  thirty-three  times  in  the  King's  trauslatiot/  of  the 
Old  Te-stamcnt.  In  two  of  these  it  is,  in  the  Septiiagint,  fiavaTm;,  death;  and  i-j  thirty- 
one  it  is  hades.  But  they  were  constrained  sometimes  to  depart  from  the  term  ^eU,  be- 
cause it  was  too  glaring  a  perversion  of  the  original ;  as  when  Jacob  says,  "  I'ou  will 
bring  down  my  gray  hairs  witli  sorrow  to  the  tjrave."  "  I  will  go  down  into  'he  grave 
mourning."  "  O  grave,  where  now  thy  victory  !"  In  these  places  it  would  not  ilo  to  have 
translated  it  hell;  yet  it  might  as  well  have  been  translated  by  the  term  hell  in  these  pas- 
sages as  in  many  others.  For  the  same  reason  that  the  King's  translators  aba  iJoned  the 
term  hell,  1  Cor.  xv.  .5.5,  they  were  constrained  to  abandon  it  .several  times  ,i  the  Old 
Testament. 

For  the  s:ime  reason  that  it  does  violence  to  the  original  to  translate  eitl  ,r  the  He- 
brew word  sheol  (which  the  Seventy  translated  hades,)  or  the  Greek  word  /  ides  by  the 
English  word  hell;  it  destroys  the  sense  of  many  passages  to  render  it  by  tin  term  grave. 
Although  the  term  sheol,  or  its  representative  keber,  may,  in  the  Hebrew  i  -iom,  some- 
times have  expressed  this  sense  of  hades,  it  is  very  far  from  being  its  comm  n  me^ining. 
The  term  g^ave  with  us  denotes  the  mere  receptacle  of  the  body  ;  whereas  the  mansion 
of  spirits  separated  from  the  body,  is,  by  us,  supposed  to  be  quite  difTer  nt  iVora  the 
grave.  According  to  our  views,  we  should  call  the  receptacle  of  the  body  he  grave,  and 
the  place  of  departed  spirits  hades. 

'To  explain  the  term  hades,  it  must  be  observed  that  there  are  three  stai  :'S  cf  human 
spirits  entirely  distinct  from  each  other.  The  first  state  of  human  spir,(s  is  in  union 
with  an  animal  body.  This  state  terminates  at  death.  The  second  state  is  ihat  in  which 
human  spirits  are  separated  from  their  animal  bodies.  This  commences  at  death  and 
terminates  with  the  resurrection  of  the  body.  This  is  precisely  wh.at  i,i  called  hades. 
The  third  state  commences  with  the  re-union  of  the  spirit  and  body,  and  continues  ever 
after.  Hades  is  said  to  be  destroyed  when  the  tldrd  state  commences.  The  termination 
of  hades  is  clearly  foretold  by  .John  in  these  words,  "  Death  and  hades  were  cast  into  the 
lake  of  tire.  This  is  the  second  death."  To  say,  as  the  common  version  says,  that  death 
and  hell  were  cast  into  the  lake  of  tire,  or  into  hell,  is  very  absurd  and  unintelligible. 
It  holds  out  the  idea  that  one  hell  is  to  be  destroyed  in  another. 

In  the  anticipation  of  the  ternunation  of  hades,  Paul  exclaims,  "O  death,  where  now 
thy  sting !  O  hades,  where  now  thy  victory !"  The  pa.ssage  which  Paul  quotes  is  from 
Hosea  xiii.  14,  and  retuls  thus: 

"I  will  redeem  them  from  the  power  of  hades; 
I  will  redeem  them  from  death ; 
O  Death,  I  will  be  thy  plague  I 
O  Hades,  I  will  be  thy  destruction !" 

O  Death,  thy  power  to  separate  spirits  from  their  bodies,  is  no  morel  O  Hades,  Uij 
dominion  over  disembodied  spirits  is  destroyed  ! 

Both  the  ancient  Jews  and  Pagans  supposed  that  hades,  the  region  of -leparted  spirite, 
w;ts  just  as  far  below  the  earth  as  the  distance  earth  is  below  the  heaven*;  and  therefore 
we  tind  allusions  in  the  Old  and  New  Scriptures  to  the  common  views  of  men  in  apply- 
ing these  words.  Thus  we  find  Jonah,  when  in  the  depths  of  the  sea,  ppeaking  of  him- 
self as  in  had£s.  Thus  David  says,  "  If  I  ascend  to  heaven,  thou  art  there ;  if  I  make  my 
bed  in,  or  descend  to  hades,  thou  art  there."  In  Job,  too,  the  knowledge  of  God  is  said 
to  be  "  higher  than  heaven,  and  deeper  than  Imdes."  And  in  this  style  the  Savicmr 
speaks  of  Capernaum:  "Thou  art  exalted  to  heaven,  thou  shalt  be  br(mght  down  to 
hades."  This  is  a  strong  way  of  expressing  greatness  of  privilege,  and  the  deprivation 
that  will  ensue  the  neglect  or  abuse  of  it. 

But  it  will  be  objected  that  Dives  is  represented  as  being  in  torment  in  hades;  and 
that,  consequently,  the  state  of  the  condemned,  or  what  is  called  hett,  is  fitly  enough  de- 


APPKIfLU  59 

noted  by  this  term.  "This  is  the  only  passage,  says  Dr.  Campbell,  '  in  holy  wrfl 
which  seems  to  give  countenance  to  the  opinion  t  t  fuides  sometimes  mc:ina  the  same 
thing  us  gehenna."  In  reply  to  all  objections  deriveu  from  this  one  passage,  it  is  to  be 
noted : 

i.  That  before  the  Captivity,  and  the  Macedonian  and  Homan  conquests,  the  Jews 
observed  the  most  profound  silence  upon  the  state  of  the  deceased,  as  to  their  happiness 
or  misery.     Tliey  spoke  of  it  simply  as  a  place  of  silence,  darkness,  and  inartivily. 

2.  But  after  the  Hebrews  mingled  with  the  Greeks  and  Homuiis,  they  insensibly 
slided  into  tlieir  use  of  terms,  and  adopted  some  of  their  ideas  on  sufh  subjects  as 
those  on  wliich  their  oracles  were  silciu.  Hence  the  abodes  of  Elysium  and  Tartjirus 
became  familiar  amongst  the  Jews;  ami  as  the  Greeks  and  Romans  had  their  gardens 
and  fields  of  delights  in  hades,  and  ilieir  turtanus  in  the  same  region  ;  so  the  Jews  assim- 
ilated to  them, and  had  their  Garden  of  Eden,  or  Panuiise,and  their  Tarturas,  all  within 
the  boundaries  of  Hades.  So  Abrakanis  bosom,  or  Paradise,  was  the  abode  of  the  liappy 
separated  spirits,  and  IhrUirus  was  the  abode  of  the  wicked.  Even  Peter,  a  Jew,  and 
an  Apostle  of  Jesus  Christ,  adopts  their  word  tartarux,  and  says,  (2  Peter  ii.  4,)  that  God 
ca.st  the  angels  that  sinned  down  to  tartarus.  In  the  common  version  it  is  liell;  but  in 
the  original  it  is  neither  gehenna  nor  hades,  but  tarkirm-  Now,  the  triuh  is,  that  these 
terms  being  thus  introduced,  must  have  had  some  of  the  ideas  of  the  people  that  first 
used  them  attached  to  them.  And  that  there  is,  in  the  Cliiistiau  Revelation,  a  degree 
of  happiness  and  a  degree  of  misery  allotted  to  disembodieil  spirits,  is  beyond  doubt  or 
disputation ;  and  also,  that  perfect  happiness  and  misery,  or  happiness  and  misery  in 
their  highest  degrees,  do  not  commence  until  the  re-union  of  spirits  to  their  bodies  at 
the  resurrection,  is  a  common  idea,  and  clearly  taught  in  the  Christian  books.  In  h<ides, 
then,  the  receptacle  of  all  the  dead,  there  are  rewards  and  punishments.  There  is  a 
paradise,  or  an  Abraham's  bosom,  and  there  is  a  tartarus,  in  which  the  evil  angels  are 
chained,  and  the  spirits  of  wicked  men  engulfed.  Hence,  Dives  in  larlariis,  and  Laz- 
arus in  Abraham's  bosom,  were  both  in  liades.  Jesus  and  the  converted  thief  were  to- 
gether in  hades,  while  they  were  together  \q paradise.  But  Jesus  continued  in  hades  but 
three  days  and  nights;  for  of  him  these  words  were  spoken:  "Thou  wilt  not  leave  ray 
soul  in  hades,  nor  suffer  thy  Holy  One  to  see  corruption  in  the  grave."  This  .solves  a  great 
difficulty  with  many,  arising  from  the  good  spirit  of  Samuel  saying  to  the  wicked  Saul, 
"To-morrow  shalt  thou  and  thy  sons  be  with  me,"  viz:  in  Jiades. 

3.  It  is  remarkable  that  the  words  in  construction  with  hiides,  parad'ise,  Abraham's 
bosom,  and  (arlarus,  are  always  correspondent,  and  those  joined  to  heaven  and  hell  perfectly 
suitable  to  the  ideas  attached  to  them.  Hence  Lazarus  is  said  to  be  carried  away,  not  up 
to  Abraham's  bosom  ;  but  when  Jesus  leaves  hades  and  the  earth,  and  enters  heaven,  he 
is  .said  to  be  taken  up  into  heaven.  In  the  Greek  te.\t  there  is  an  exact  uniformity  which 
is  not  preserved  in  the  English  translation.  Sometimes  the  King's  version  has  an  up  or 
a  douyn  whieli  is  not  in  the  original :  as  in  Paul's  account  of  tlie  two  visions  and  diil'erent 
revelations  he  had  in  heaven  ;  it  is  not  caught  np,  but  caught  away:  but  of  this  in  its  own 
place.  There  is,  then,  no  repugnancy  in  the  account  of  Dives  and  Lazarus  to  the  above 
criticism  on  hade-t  and  gehenna.  For  hades  is  represented  as  the  receptacle  of  separateii 
spirits,  whether  good  or  evil — whether  happy  or  tormented  ;  in  whic'li  there  is  a.  paradise, 
an  Abraham's  boxom,  and  in  which  there  is  a  ttirtarus,  separated  from  it  l)y  an  impassable 
gulf.  The  happine.*!  of  those  in  paradise,  and  the  misery  of  those  in  tartarus  will  be 
augmented  to  perfection  when  hitdes  shall  be  destroyed — when  rigiiteous  spirits  shall  lie 
united  to  their  glorified  bodies,  and  when  the  wicked  shall  be  cast  into  hell. 

As  the.se  remarks  will  be  applicable  to  many  pas,sages,  solve  many  dirticulties,  and  pre- 
clude the  nece.ssity  of  other  references,  we  shall  just  add  another.  Thai,  as  we  have  seen 
in  the  instance  of  Capernaum,  this  term  is  sometimes  tiscil  liguratively,  ;is  almost  all  terms 
are.  Even  Moses  is,  figuratively,  a  God  to  Aaron.  In  the  New  Testament  it  is  once  more 
used  figuratively  in  connection  with  the  word  gates.  The  gales  of  hiules  shall  not  prevail 
against  the  congregation  of  di.sciples  built  upon  the  rock — "The  gates  of  hades,"  Dr. 
Campbell  observes,  "  is  a  very  natural  periphra-sis  for  dealh.  We  have  sufficient  evi- 
dence, sacred  and  profane,  that  this  is  its  meaning."  Both  the  seventy  translators  and 
Grecian  poets  use  it  thus.  Hezekiah  uses  UvAai  u6nv  as  eipiivalent  to  death;  "  I  said,  1 
shall  go  to  the  gates  of  hades;"  i.  e.,  I  should  die,  but  I  have  recovered.  So  Homer,  etKoi 
atAao  Tvi\eai,  translated  by  Pope : 

"Who  can  think  one  thing,  and  another  tell, 
My  soul  detests  him  as  the  gates  of  hell." 

I  hate  him  as  death.  To  say,  then,  that  the  gales  of  hades  shall  not  prevail  against  the 
church,  is,  in  other  words,  to  say,  It  shall  never  die — it  shall  never  be  extinct. 


•50  APPENDIX. 

MATTHEW,    CHAP.    XII.,    VERSE   31. 

Tlie  import  of  the  term  Blaaai/fiia  transLited  blw<phemy,  detraction,  calumny,  is  the 
name,  whetlier  God  or  man  be  the  object.  So  tlie  Saviour  expounded  it — "All  nuintier 
of  detraction  or  blasphemy  may  be  forgiven  to  men,  save  the  detraction  from  the  Holy 
Spirit."  Whatever  is  necessary  to  constitute  slander,  calumny,  or  detraction,  as  respects 
men,  is  necessary  to  constitute  it,  as  respects  God.  There  can  be  no  detraction  or  blas- 
phemy, tlierofore,  where  there  is  not  an  Impious  purposi^  to  derog.ate  from  the  Divine 
Majesty,  and  to  alienate  the  minds  of  others  from  the  love  and  reverence  of  God.  Blas- 
phemy  is  a  Greek  word,  and  its  English  representative  is  the  term  detraction,  or  calumny. 
it  is  now  used  in  a  latitude  very  diU'erent  from  its  application  in  the  New  Testament.  Po- 
lemic writers  on  "  Modern  Theology"  are  frequently  accusing  one  another  of  "  blasphem- 
ous opinions,  thoughts,  and  doctrines."  In  the  scriptures  it  is  only  applied  to  words 
and  speeches.  Concerning  the  blasphemy  against  the  Holy  Spirit,  Campbell  observes, 
that  it  is  certainly  not  of  the  constructive  kind  ;  but  direct,  manifest,  and  malignant. 
It  is  mentioned  as  comprehended  under  the  same  genius  with  abuse  agairtst  man,  and 
contradistinguished  only  by  the  object.  It  is  explained  by  being  called  "  speaking 
against."  This  can  not  have  been  the  case  of  all  who  disbelieved  the  mission  of  Jesus, 
and  denied  liis  miracles ;  many  of  whom,  we  have  reason  to  think,  were  afterward  con- 
verted by  the  Apostles." 

To  me  it  appears  evident  that  the  "  detraction  from,"  commonly  called  "  the  blasphemy 
ayainsl  the  Holy  Spirit,"  was  a  sin  of  the  tongue.  It  was  not  a  "  sin  of  the  thought."  In 
other  words,  no  person  did  commit  this  sin  simply  by  thinking,  however  sinful  his 
thoughts  might  have  been.  Nor  could  he  commit  this  sin  by  expressing  his  real  convic- 
iJaKS,  however  erroneous  they  might  be.  To  constitute  it,  it  required  that  the  tongue 
should  be  employed  maliciously  to  express  what  were  not  the  genuine  convictions  of  the 
mind,  concerning  that  agent  by  which  Jesus  confirmed  his  mission. 

MATTHEW,    CHAP.    IV.,    VERSE    17. 

On  the  words  KJipvaci-i,  evayyeXri^ecv,  KarayyeXXeiv,  and  dtSaffncj,  the  first  three  com- 
monly rendered  to  preach,  the  last  to  teach.  Dr.  Campbell  very  justly  observes,  that  the 
word  preach  does  not,  in  our  idiom,  suitably  expre.ss  the  precise  import  of  tlie  words  em- 
ployed by  the  sacred  penmen.  He  says,  "  No  moral  instructions  or  doctrinal  explana- 
tions, given  either  by  our  Lord,  or  by  his  Apostles,  are  ever,  either  in  the  gospels  or  in 
the  Acts,  denominated  preaching."  Kernsso  signifies  to  proclaim  any  news,  good  or  bad. 
Euanrjellizo,  to  declare,  publish  or  announce,  good  news  only.  The  i'ormer  implies  that 
the  proclamation  is  open  and  public,  and  it  may  be  applied  to  any  repetition  of  the  same 
fact  or  event :  the  latter  is  chiefly  used  to  denote  the  first  proclamation  of  good  news ; 
and  it  may  be  applied,  whether  the  annunciation  is  public  or  private.  Katangello  is 
nearly  synonymous  with  kerusso  and  eaanydiizo.  "  It  is  an  intermediate  term  between 
them.  In  regard  to  the  manner,  it  implies  more  of  public  notice  than  is  necessarily  im- 
plied in  euangellizo,  but  less  than  is  denoted  by  kerunxo.  In  regard  to  the  subject,  though 
commonly  used  to  express  good  news,  it  does  not  express  quite  so  much  as  exumgellizo; 
but  it  expresses  more  than  kerusso,  which  generally  refers  to  some  one  remarkable  fact 
or  event,  that  may  be  told  in  a  sentence  or  two."  The  word  didasko  is  properly  rendered 
by  the  word  teach.  It  ought  never  to  be  confounded  with  the  other  terms,  whose  mean- 
ing is  so  different.  As  tlie  word  preach  is  used  in  a  latitude  which  the  use  of  the  sacred 
writers  will  cot  warrant,  we  have  most  generally  preferred  the  interpretation  given  by 
Campbell  to  that  given  by  any  other  translator.  Were  we  to  adopt  one  uniform  transla- 
tion of  these  words,  adapted  to  convey  the  same  ideas  to  an  English  reader,  which  the 
Greek  text  conveyed  to  the  people  who  spoke  that  language,  we  would  translate  kerusso, 
I  proclaim ;  katangello,  I  announce ;  eiuingellizo,  I  publish  or  declare  good  news ;  and  di- 
dasko, I  teach.  To  this  we  have  generally  conformed.  If  there  be  any  deviation,  it  is 
in  adopting  other  words  of  a  similar  import.     The  ideas  exhibited  are  the  same. 

On  the  word  preach,  we  shall  give  one  extract  from  Campbell's  dissertation,  all  of 
which  is  worthy  of  the  attention  of  every  reader  capable  of  understanding  it.  It  is  cer- 
tainly most  correct  and  judicious.  Vol.  I.,  p.  'ATA:  "To  preach,"  is  defined  by  Johnson, 
in  his  Dictionary,  "  to  pronounce  a  public  discourse  on  sacred  subjects."  Tliis  expresses, 
with  sufficient  e.xaclncss,  the  idea  we  commonly  affix  to  it.  For,  we  may  admit,  that  the 
attendant  circumstances  of  church,  pulpit,  text,  worship,  are  but  appendages.  But  the 
definition  given  by  the  English  lexicographer,  can  not  be  called  an  interpretation  of  the 
term  njiimanu,  as  used  in  scripture.  For  so  far  as  it  is  from  being  necessary  that  the  kj?- 
pvyfia  should  be  a  discourse,  that  it  may  be  only  a  single  sentence,  and  a  very  short  sen- 
tence, too.  Nay,  to  such  brief  notifications  we  shall  find  the  term  most  frecpiently  ap- 
plied. Besides  the  word  liiipvnau  and  i<r/pvyita  were  adopted  with  equal  propriety,  whether 
the  subject  were  sacred  or  civil.  Again,  though  the  verb  Ki/pmai.t  always  implied  public 
notice  of  some  event,  either  accomplished,  or  about  to  bo  accomplished,  often  accompa- 


APPENDIX.  61 

>.'*d  wilh  !*  waining  to  do  or  forbear  sometliing:  it  never  denoted  either  a  comment  on, 

or  exj/Iyii  ifiiMi  of,  any  siilyect ;  or  a  chain  of  rt;:i,soiuiig  in  jiroof  (if  a  |):irticiilar  .senti- 
uieui.  Aiid  .f  so,  to  i)run(iuncf  imblicly  such  a  discourse,  as,  willi  ns,  is  deniiminated 
sermcp,  l.oftiily,  Icctnre,  or  preaching,  would,  by  no  means,  come  witliin  llie  meaning  of 
the  word  /.V/naacj  in  iw  iiiHt  anil  coiumou  acceptalion.  It  is,  therefore,  not  so  nearly  sv- 
nonyroous  with  Sifiaaxu  (I  teach)  as  is  now  commonly  imagined." 

LUKE,    CHAP.    XV  ,    VERSE    16. 

"Tu  fill  his  belly  with  the  carob  pods." — Thompson.  "  The  carab  tree,  or  bean-bearins 
locust,  grows  wild  in  America :  the  pods  containing  the  beans,  are  long,  crooked,  and 
brown  colored.  In  Syria,  where  the  tree  is  common,  the  swine  feed  upon  them."  The 
term  hunic,  in  it.s  generic  sense,  applies  to  any  kind  of  pods  containing  any  sort  of  bean, 
or  grain.     I'uioi,  and  not  napvTta^  signities  what  we  call  husks. 

ROMANS,  CHAP.    I.,    VERSE    17. 

"From  faith  to  faith." — Common  Version,  Rom.  i.  17:  "For  the  righieousness  of  Ood,  by 
faith,  i.s  revealed  in  it,  (f/f )  in  order  to  faith." — Macknight.  "For  the  jimtijication,  which  is 
of  Gud,  is  revefUed  by  it,  {juslifieatioii]  by  faith;  in  order  thai  we  may  believe." — Professor 
tituart's  new  version  of  the  epistle  to  the  Romans,  1832  To  these  we  prefer  the  follow- 
ing— "Fur  in  it  the  justification  of  Gud  by  faith,  is  revealed,  in  order  to  faith."  For  the 
[>\\rdiie  jiuaifieittiun  of  God,  see  note  on  Kom.  i.  17. 

From  faith  tu  faith. — Unless  we  suppose  this  to  be  a  climactic  expression — "from  a 
weaker  to  a  stronger  faith,"  as  Stuan  inlorjus  us  was  the  opinion  of  Beza,  Melancthon, 
Le  C'lerc,  and  many  others — tlie  phrase  has  uu  meaning.  Hut  from  the  whole  scope  of 
I'aul's  reasoning,  in  this  and  the  other  epistles,  on  this  sulyect,  the  phrase  of,  or  from 
faith,  belongs  to  dikaiosune,  righteousness,  or  jusiilieation.  And,  as  Professor  Stuart 
reads  it,  the  syntactical  arrangement  is  very  obvious,  namely:  AiKaiorvrr/  -jai)  \irnv  tv 
niTu  aTiiK(i/.v-->r(u  {.'inain-vrr/)  «  -iriaTti.tr.  In  this  way,  of  faith  is  exjilanatory  of  what 
precedes.     Hammond  and  Hengal  interpret  this  ]ihra.se  as  Stuart  has  done. 

E'l;  Trirrir,  in  order  to  faith.  "K".',/ur,  or  ht  oriler  to,"  says  Professor  Stuart,  page  90, 
"  with  an  accusative,  is  exceedingly  frequent  in  Paul's  epistles."  This  is  cimtirmatory 
and  explanatory  of  eis  ephesin.  Acts  ii.  :i8.  "  I'or  (or  in  order  to)  the  remission  of  sins." 
I*'or  a  similar  ;issociation  of  ek  pi.sltus  with  dikaiosune,  compare  Rom.  iii.  22,  30;  iv.  11, 
13;  v.  1  ;  ix.  .32;  x.  6j  Gal.  ii.  16;  iii.  21. 

MATTHEW,    CHAP.  XXVIII.,  VERSE  20. 

"Tlte  convlii-iion  of  this  state." — iKiTfAf^i  ror  A/ornf,  "  The  end  of  the  world  " — Common 
Version.  This  phrase  appears,  generally,  if  not  always,  in  Matthew,  to  refer  to  the  end 
of  the  .Jewish  slate.  See  table  of  Greek  terms  on  the  word  An.w.  It  ocetu's  live  times 
in  .Mattliew,  .lud  once  in  the  epislJe  to  the  Hebrews,  in  the  plural  form — "Once,  in  the 
cud  of  the  world,  has  tlhrist  appeared,  to  put  away  sin,"  that  is,  in  the  end  of  the  .Jew- 
ish state.  The  e(m.summation  of  the  .Jewish  state  was  marked  with  peculiar  character- 
istics of  God's  displeasure.  "  False  Christs,  wars,  famines,  pestilences,  fearful  sights  and 
signs  in  the  heavens,"  were  the  harbingers  of  the  sunteleia  tou  uioyws,  or  consummation 
of  the  Jewish  state. 

As  to  the  f(dxe  Chriuls  and  pretended  Messiahs,  several  are  mentioned  by  JosephuB, 
and  many  alluded  to.  One  ICgyplian  projihet  led  out  30,000  into  the  wiUlcrne.ss,  promis- 
ing them  redemption  from  the  Romans.  Felix  put  the  greater  part  of  these  to  death, 
and  dispeised  the  rest.  Dositheus,  a  Samaritan,  and  Theudas,  who  appeared  on  the 
hanks  of  the  .Jordan,  A.  i).  45,  were  of  the  same  character.  These  |>reten(led  to  be  the 
Messiahs  spoken  of  by  .Moses,  ijosephus  says,  "They  deceived  many."  (Wars,  book  ii., 
chapter  13.)  During  the  reign  of  iNero,  deceivers  of  this  sort  were  so  numerous,  that 
some  of  them  were  seized  and  killed,  every  few  days. — (Josephus'  .\n.  b.  xx.  c.  4,  7.) 

Ab  to  tlte  warn  and  commotions,  llun  historian  allbrds  particular  and  ample  informa- 
tion. In  the  war  with  the  Syrians,  almut  their  claims  to  the  city  of  Sanuiria,.  20,000 
Jews  losl  their  lives.  This  drew  the  whole  nation  into  a  war,  and  cng.aged  it  in  numer- 
ous contlicts.  In  these  several  wars  nearly  80,000  Jews  were  slain.  At  Sevthopolis, 
13,000;  at  Askelon,  2-1,000;  at  Ptolemais,  2;000;  at  Alexandria,  .jll,000;  and  at  Damas- 
cus, 10,000  were  slain.  Tctrarchics  and  jirovinces  engageil  in  open  wars  again^i  c.;eb 
other.  Samaritans  against  Jews,  and  Jiws  and  Galileans  against  Samaritans.  The 
lew.s,  Ilalian.s,  and  other  nations  were  engaged  in  war,  while  Otho  and  Vilellus  eon- 
I  ended  for  empire. 
S.i 


62  APPENDIX. 

Famines  and  pestilences,  too,  their  consequents,  are  also  mentioned  by  several  hiBtOTi 
iins  during  this  (joriod.  Suetonius,  Tacitus,  and  Eusebius  record  the  famine  in  the  reijfii 
of  Claudius  Ces:ir,  foretold  by  Agabus.  Josephus  says  it  was  so  severe  at  Jerusalem, 
tliat  many  died  for  want  of  food.  Earthquakes,  whether  ngurative,  denoting  the  shak- 
ings and  revolutions  of  kingdoms  and  jirovinces,  or  literal,  denoting  the  shaking  of  the 
earth,  were  frequent  din-ing  this  period.  Of  literal  earthquakes  there  are  mentioned, 
one  in  (Jrete,  in  the  reign  of  Claudius ;  one  at  Smyrna,  Miletus,  Chios,  and  Samos ;  one 
at  Laodicea,  in  the  reign  of  Nero,  by  which  the  city  was  overthrown,  as  also  the  cities 
of  Hierapolis  and  Colosse.  This  also  is  related  by  Tacitus.  Another  was  sensibly  felt 
at  Kome,  during  the  reign  of  Galba.  To  these  we  must  add  that  tremendous  one,  men- 
tioned by  Josephus,  which  so  terrified  the  Jews  in  their  own  land.  This  earthquake 
was  accompanied  with  dreadful  tempests,  lightnings,  showers,  swellings  of  the  rivers  and 
lakes,  and  roarings  of  the  sea. 

Of  the  J'mrJ'ul  siijhts  and  signs  in  the  heavens,  mentioned  in  this  prophecy,  both  Tac- 
itus and  Josephus  give  an  awful  enumeration.  There  is  mention  made  of  a  star  which 
assumed  the  appearance  of  a  sword,  and  hung  over  the  city  a  considerable  time ;  of  a 
comet  which  appeared  for  a  whole  year;  of  a  preternatural  light,  which  shone  about  the 
temple  and  the  altar ;  of  the  ponderous  eastern  gate  of  the  temple,  when  bolted,  opening 
of  its  own  accord,  at  the  hour  of  midnight;  of  chariots  of  war,  and  armies  lighting  in 
the  air,  when  the  sun  was  shining,  seen  by  multitudes-  of  the  voice  of  multitudes 
heard  in  the  temple  at  midnight,  when  the  priests  were  officiating,  saying,  "Let  us  depart 
hence."  A  country  fellow,  called  or  nicknamed  Jesus,  during  the  space  of  four  years  be- 
fore the  siege,  went  about,  crying,  '"A  voice  from  the  east — a  voice  from  the  west — a  voice 
from  the  four  winds — a  voice  against  Jerusalem,  and  against  the  temple — against  the 
bridegroom  and  the  bride — against  all  the  people."  The  magistrates,  by  stripes  and 
tortures,  were  unable  to  restrain  him.  A  stone  or  tile,  falling  from  a  house,  finally  killed 
him  in  the  act  of  exclaiming,  "  Woe  to  Jerusalem,  and  woe  to  myself  1"  Josephus  makes 
the  most  public  appeals  to  the  testimony  of  many  witnesses,  in  proof  of  the.se  statements, 
and  Tacitus  gives  nearly  the  same  account. 

According  to  Josephus,  there  fell,  during  the  siege 1,100,000 

Inithe  several  wars -    157,660 

In  all 1,257,660 

Of  those  taken  captive,  there  were 97,000 

Of  these,  all  under  seventeen  were  sold  for  slaves ;  those  above  this  age  were  sent  to  the 
mines,  and  thousands  were  destroyed  by  the  sword,  and  by  wild  beasts,  at  the  public 
shows;  11,000  in  one  place,  perished  by  hunger — and,  on  one  occasion,  Titus  killed 
2,-^UO  in  honor  of  his  brother's  birthday.  The  land  of  Judea  was  sold,  and  the  Gentiles 
became  its  proprietors.  It  was  first  owned  by  the  Komans,  next  by  the  Saracens,  next 
bv  the  Franks,  then  by  the  Mamelukes ;  and  is  now  in  possession  of  the  Turks.  Thus, 
assuredly,  great  wrath  came  upon  this  people,  and  upon  their  land. 

ROMANS,   CHAP.    III.,    VERSE    25. 

Xlaarepiov  never  signifies  propitiation.  In  the  Old  and  New  Testament,  it  always  sig- 
nifies the  mercy-seat,  or  propitiatory.  It  was  the  name  given  to  the  golden  lid  which 
covered  the  ark  of  the  covenant,  on  which  the  Shechenah,  or  cloud  of  glory,  rested. — 
Improved  Version.  So  Locke,  after  Mede,  argues.  The  antitype  of  the  golden  lid  is 
Jexus,  who  is  now  the  iXaoTeptov,  the  propitiatory.  Aia  ■kictcu^,  through  faith,  is  wanting 
in  the  Alexandrian,  and  some  other  manuscripts ;  but  retained  by  Griesbach. 

JOHN,    CHAP.    IV.,    VERSE    6. 

Dr.  Macknight  is  of  opinion,  that  the  sixth  hour  here  is  not  the  Jewish  but  the  Ronan 
•lixth  hour;  and  that  John,  writing  so  far  from  Judea,  does  not  compute  the  hours  of  the 
lay  as  the  Jews  did  ;  but  makes  them  correspond  with  the  Koman.  The  sixth  hour  in 
Judea,  was  twelve  o'clock,  noon,  in  the  Roman  and  our  arrangement  of  the  hours:  and 
the  sixth  hour  in  the  evening  with  us,  was  called  the  twelfth  in  Judea.  There  is  some 
degree  of  plausibility  in  bis  remarks  upon  this  hypothesis;  but  there  is  not  decisiv* 
evidence  that  it  is  a  fact. 

ROMANS,    CHAP.    I.,    VERSE   2. 

"Holy  Scriptures,"  or  "Saered  Writings." — The  Jews  used  either  yim<pt/,  I  he  singular 
)r  ypaipai,  the  plural,  indiscriminately. 


APPENDIX.  08 

ROAIANS,    CHAP.    1.,    VERSE    i. 

"Gusuel  of  (linC'—RiMu.  i.  11.  Rom.  i.  1(>,  "  Gosfjcl  of  Chrml."  The  "  of  Christ"  ia 
rejcctea  ainonKsl  the  spurious  readings.  Tliis  is  one  instance,  among  many,  of  the  in- 
congruity of  the  spurious  readings,  with  the  connections  in  which  tliey  appear.  Paul, 
in  speaking  of  llie  gospel  as  a  suhjectof  proi)hecy,  calls  it  "  the  gospel  of  Ood,"  and  UD- 
der  this  olianicler,  in  the  16th  verse,  he  declares  that  he  is  not  .ishamcd  of^  it.  It  is 
(iod's  wisdom,  and  power,  combined  to  salvation. 

ACTS,    CHAP.   III.,    VERSE    21. 

"  The  (i^camplinhment  of  ail  things"  spoken  by  the  prophets,  Acts  iii.  21,  must  precede 
Ih''  second  appearance  of  Jesus  Christ:  or,  the  heavens  must  retain  liim  till  the  timen 
of  the  accomplishment,  etc.  We  substitute  this  phrase,  as  we  do  some  others,  from  G. 
C.impbell,  for  those  of  Doddridge  and  Maeknight. 

ACTS,    CHAP.    XIII.,    VERSE   48. 

"And  as  many  as  were  determined  for  eternal  life,  believed." — Doddridge.  "And  a» 
n.any  as  were  fitly  disposed  for  eternal  life,  believed." — Thomson,  and  many  other«. 
".\s  many  as  were  disposed  for  eternal  life,  believed." — Whitby.  "And  all  they  who 
had  been  before  ordained  to  eternal  life,  believed." — Simon's  translation  of  the  Vulgate. 
Tiiere  is  no  be/ore,  in  the  Greek.  Some  have  read  it  thus:  "As  many  as  believed,  were 
'^et  in  order  to  eternal  life."  Joseph  Mede  contended  that  the  phrase  "  telaymenoi  eis  zocii 
aionion,"  was  a  periphrasis  for  a  proselyte  of  the  Gate.  By  changing  the  pointing  of  the 
verse.  Sir  Nurton  Knatchbull  has  it,  "As  many  as  were  met  together,  (that  is  all  the  (ieii- 
tiles, )  Ijelieved  to  eternal  life."  This  word  is  used,  in  the  New  Testament,  to  denote  one's 
own  disposition,  as  well  as  that  of  another;  Chapter  xiv.,  vei'se  4.  Here  it  would  seem, 
that  it  can  not  refer  to  any  secret  determination  of  God,  as  Luke  professed  not  to  be  ad- 
vised on  that  subject.  In  other  places,  the  word  is  used,  and  at  least  once  liv  the  saiii.' 
historian,  to  represent  one's  own  disposition,  or  determination.  For  the  various  accept- 
ations, ami  occiurences  of  this  word,  see  vocabulary  of  controverted  terms. 

ROMANS,    CHAP.    II.,    VERSE   27. 

r/mu/ta.  Oramma  is  a  name  given  to  any  piece  of  writing.  Luke  xvi.  6.  "  Take 
your  {Ommnm)  bill,"  lease,  or  account.  John  v.  47,  it  is  applied,  in  the  plural  form,  to 
I  he  writings  of  Moses;  and  I'aul,  2  Tim.  iii.  I-'J,  a()pliesit  to  all  the  .Jewish  scriptures,  "Yon 
have  known  the  holy  scriptures."  Like  ./(vi/i/ia,  gramma,  in  the  singular  or  plural  form, 
may  be  rendered  ecnj>lareis.  I}ia  (Jrammatiix  is  the  phrase,  Kom.  ii.  27  ;  and,  as  it  is 
distinguished  from  circumcision  by  kai,  it  can  not  mean  the  literal  circumcision,  but  must 
com]irehend  the  written  law,  or  scriptures,  in  which  the  Jews  gloried. 

ROMANS,    CHAP.    I.,    VERSE   4. 

Ek  iwanci,  (En  dunamei,)  with  power;  and  aara  nvev/in  nyiumwi/r^  (kulti  pneuma  agio- 
m,ne.f,)  "accorcling  to  the  spirit  of  holiness,"  are  much  contested  phrases.  That  the 
former  respects  not  the  demon8trati<jM  of  the  sonship  of  Jesi.s  Christ;  but  the  power  and 
glory  with  which  he  is  sealed  on  the  throne  of  God  ;  and  that  the  latter  res|)ecl«  his  glo- 
rified slate,  are,  to  me,  obvious,  from  the  most  careful  consideration  which  1  can  bestow 
on  the  origin:il.  and  the  labors  of  the  best  crilicjf. 

These  notes  are  designed  more  for  the  unlearned  than  the  learned,  and,  therefore,  «e 
can  not  think  of  introducing  long  and  ilaburate  criticisms  upon  Greek  words  and  i)brasis. 
Hut  a  word  for  the  learned,  who  may  be  disposed  to  (pieslion  our  authority,  in  some  in 
Blanees,  is  due.  The  phra.se  en  (iuiiiiniri,  (with  power,)  may  be  used  ailverbially  with 
oriMhaitoK,  according  to  the  decisions  of  grammarians.  lint  the  meaning  of  the  word  oris- 
thmtOH,  agrees  not  with  such  a  mialilicatiou.  It  can  not  augment  the  impor;  of  the  word 
dechircd,  coiiHliluted,  or  set  fortli.  liiU  the  phrase  "villi  poivri;"  is  frec|uently  :ipplied  lo 
the  gli>rifiiMl  slate  of  the  Son  of  (ioil.  He  was  exhibited  or  conslilute(l  the  Son  of  God, 
with  pow'T,  after  his  resurrection  from  the  dead.  It,  therefore,  i|ualities  "the  Son  (  f 
Ooil,"  and  not  the  participle  nrinllunilon.  Jesus,  after  his  resurrection,  received  all  power. 
The  bodies  of  the  B;iinls  are  Maid  lo  be  raised,  m  dunamri ;  and  Jesus  is  said.  Mall.  x.\iv. 
80;  Mark  xiii.  20;  Luke  xxi.  27  ;  lo  come  to  take  vengeance  on  his  cnemieH,  /iira  dnn- 
luui  tm     f;/f.     He  is  described  in  his  irlorificd  stsle,  a«  seated  on  the  right  hand  n^  ilv- 


64  y»  PPENDIX. 

urt/ituc,  Matt.  xxvi.  64,  etc.,  and  both  i^parog  and  einvaia  are  ascribed  to  him  in  Rev.  v.  13 
xii.  10.  Tlie  phrase  en  dunamei  is  applied  very  generally  to  tlie  Son  of  God,  in  his  glo- 
rilied  state,  in  all  parts  of  the  New  Testament ;  but  only  once  is  it  iver  found  applied  id 
a  parti('iple,  or  any  part  of  a  verb,  and  then  the  participle  is  ol  tlie  .same  meaning.  (Jol. 
i.  29. 

Professor  Stuart  has  defended  this  view  at  considerable  length,  in  his  late  work  ;  and 
witli  tlie  exception  of  two  (piotations,  Matt,  xxviii.  18,  and  1  Peter  i.  16,  wheie  he  han 
confounded  exoiusia  and  paroii^ia  with  dunamei,  his  quotations  are  all  relevant. 

The  "A<i(a  .v'acia,"  as  to  the  llesh,  is  either  climactic  or  in  antithesis  with  the  kola 
pneuitM  mjiosunes — as  to  his  holy,  spiritual,  or  pneumatic  nature.  But  liere  we  shall  in- 
troduce a  passage  from  the  Andover  Professor,  p.  69. 

"  We  come,  then,  to  the  tliird  position ;  viz :  that  m'ev/ia  ayujavrr/c;  designates  Christ 
in  his  higher,  or  pmwmatic  state,  or  condition.  But  is  this  analogical  ?  Is  nvcv/ja  else- 
N'here  applied  to  Christ  in  the  like  way  ? 

"That  nvsvfta  is  applied  directly  to  Christ,  seems  clear,  from  2  Cor.  iii.  17,  o  Kvpio^ 
[.K/»(Trof]  Tn  wvev/m  earir,  and  in  V.  18,iiviJiov  Tceu/jarof.  The  appellation  -rer/xa  is  prob- 
ably applied  to  Christ  here,  as  the  bestower  of  m'tu//n.  Again,  in  Heb.  ix.  14,  Christ  ia 
said  to  have  ofTered  himself,  in  llie  iieavenly  temple,  a  spotless  victim  to  God  iha  nvev/ia- 
rn(  aitjv/ov,  ill  his  ei'erlasling  pneumatic  or  glorified  state.  The  passage  does  not  seem  fairly 
susceptible  of  any  other  meaning,  when  one  compares  it  with  verses  11, 12,  which  pre- 
cede, and  with  the  analogy  of  scripture,  ihn  here  being  fVa  cotidit iones. 

"  In  1  Pet.  iii.  18,  tlie  Apostle,  speaking  of  Christ,  says,  that  he  was  HarnmOetg  fiev 
an/iKi  ((MirniijOi-ic  (Sc  irvsvuari  where  he  apparently  uses  the  very  same  contradistiiiction 
which  Paul  makes  use  of  in  the  verse  before  us.  What  can  be  the  meaning  of  iri'fu/ia, 
then,  in  such  examples,  if  it  be  not  the  pneumatic  state  or  condition  or  nature  of  the 
Saviour,  i.  e.,  his  exalted  or  glorious  state,  or  nature?  The  word  ^uoTroii/Oeig,  as  here 
used,  .seems  not  to  indicate  rentored  to  life,  (for  in  what  sense  can  this  be  literally  applied 
to  the  TTvev/m  of  Clirist,  even  if  Truev/m  mean  nothing  more  than  his  human  soul?)  bill 
rendered  happy,  exalted  to  a  state  of  glory;  compare  ch.  iv.  1,  where  TrniJiToi;  is  put  for 
SavaruSeig  in  iii.  18,  and  is  the  antithesis  of  ^un-o/r/Seig  used  in  the  sense  just  explained. 

"If  I  rightly  comprehend  the  meaning  of  these  expressions  as  applied  to  Christ,  the 
sense  of  tlie  whole  clause  on  which  I  have  been  commenting,  is :  '  Of  royal  descent,  even 
of  David's  lineage,  as  to  his  incarnate  .state  {'Anyng  aapC  eyeve-o  ;)  the  Son  of  God  clothed 
with  supreme  dominion,  in  hXf,  pneumatic,  i.  e.,  exalted  and  glorified  state.' 

"That  bdlli  claases,  viz:  that  which  describes  his  state  mira  napm,  and  that  which  de- 
scribes his  state  Kara  -revpa  ayiuinw/i;^  are  designed  to  describe  the  dignity  of  the  Saviour, 
seems  altogether  clear.  Not  antithesis,  then,  but  climax,  seems  to  be  here  intended.  So, 
with  Thulock,  1  understand  the  passage;  ami  have  interpreted  it  accordingly.  I  do  not 
say  that  an  ingenious  critic  can  raise  no  dilliculties  with  respect  to  this  interpretation; 
but  I  can  not  help  thinking,  that  they  are  much  less  than  attend  any  other  method  of  ex- 
egesis which  has  yet  been  adopted." 

ROMANS,  CHAP.    I.,    VERSE    17. 

AiKntoavvt)  tov  \)eiiv,  (dikaiosune  tou  theou,)  righteousness,  or  justification  of  God. 

The  capital  proposition  in  the  Christian  revelation,  and  certainly  the  principal  one 
In  this  epistle,  is  that  here  stated  by  the  Apostle — Dikaiosune  ton  theou  ek  pisleotis  eis  pis- 
tin.  The  justilicalion  by  faith,  of  which  God  is  the  author,  in  order  to  faith.  Whether 
dikaiosune  ought  to  be  translated  righteousness,  or  justification,  in  this,  and  several  other 
passages  in  this  epistle,  is  a  question  of  much  importance.  As  we  prefer,  even  in  ma  I 
lers  to  us  most  obvious,  to  be  heard  through  the  names  of  high  authority,  rather  than  ii 
iiiir  own  proper  persim,  we  shall  give  place  to  the  learned  Professor,  who  has  ably  and 
at  much  length  jusiified  the  version  we  prefer.  We  can  only  give  a  few  extracts,  and 
these  not  in  regular  sequence,  pp.  83,  84,  85: 

"liKatocyiwri  -Scnv  is  a  phrase  among  the  most  important  which  the  New  Testament 
cdutains,  and  fundamental  in  the  right  interpretation  of  the  epistle  now  before  us.  To 
obtain  a  definite  and  precise  view  of  its  meaning,  we  must  betake  ourselves,  in  the  first 
I'hice,  to  the  verb  (i/Knmw,  for,  from  the  meanings  which  this  verb  conveys,  come  nearly 
rll  the  shades  of  meaning  which  belong  to  ^maioavvti  and  dmatoiaic,  so  often  employed, 
1  especially  the  former,)  Ln  the  writings  of  Paul. 

"  Tlie  Greek  sense  of  the  verb  ihKniou,  differs  in  one  respect  from  the  corresponding 
Hebrew  verb  tzadik,  for  this  {in  Kal)  means  to  be  just,  to  be  innocent,  to  be  upright,  ai  a 
also  to  justify  one's  self,  to  be  justified,  thus  having  the  sense  of  either  a  neuter  or  passu, 
verb.  In  the  active  voice,  diiuiiou  in  Greek  has  only  an  active  sense,  and  is  used  in  pretly 
exact  correspondence  with  the  forms  Piel  and  Hiphil  of  the  Hebrews,  i.  e.,  it  means  to 
declare  just,  to  pronounce  just,  to  jmtify,  i.  e.,  to  treat  as  just ;  consequently,  as  intimately 
connected  with  this,  to  pardon,  to  acquit  from  accusation,  to  free  from  the  ennscijuenres  of  sin 
0'  transgression,  to  set  free  from  a  deserved  penalty.     This  last  class  of  inuanings  is  the  one 


APPENDIX.  ea 

fn  which  Paul  iwiuiUy  employs  this  word.  As  a  locus  classicus  to  vindicate  this  meaning, 
we  niiiy  appi'iil  to  Uuni.  viii.  .'i.'!,  'Who  shall  accuse  the  elect  o(  God?  It  is  God  "  i''- 
Knrutf^  ivlio  wquiU  lh''i.'i,'  viz:  of  all  accusation,  ov  who  liberafe^i  them  from  the  penal  conse- 
quences of  transgression.  K.xactly  in  the  same  way  it  is  s:iid  in  I'rov.  xvii.  l'>,  'He  who 
juatifieth  the  wicked,  and  he  that  condcmnelii  'he  just,  even  they  both  are  an  abomina- 
tion to  the  Lord.'  80  in  Kx.  xxiii.  7,  '  I  will  not  justify  the  wicked.'  In  the  same  man- 
ner, Isu.  V.  20,  speaks :  '  \Vltuju.Mijy  the  wicked  lor  a  reward.'  In  these  and  all  such  cases, 
the  meaning  of  the  word  juHifij  is  altogether  plain  ;  viz :  it  signifies  to  acmlt,  to  free  from 
the  pemtl  cotisequences  of  (/iiilt,  to  projwunee  jxixt,  i.  e.,  to  absolve  from  punisTiment,  it  being 
the  direct  opposite  of  eondeiiuiing  or  subjecting  to  the  consequences  of  a  penally. 

"In  this  sense  Paid  very  often  employs  the  verb;  e.  g.,  Kom.  v.  1,  thKaiuHnvTo;,  beiu'j 
freed  from  punishment,  beimj  acquitted,  beinij  pardoned — t:ip!ivjf\>  exoimv  Trpuf  tov  deov.  Rom. 
v.  9,  itMLu-i)ev7tc,  beiny  aequitted,  pardoned, — iolhesometha  di  autou  apo  tes  orges,  which  sal- 
vation is  the  opposite  of  being  subjected  to  punishment,  or  of  not  being  justified.  In 
Gal.  ii.  16,  17,  oinnio-.i  is  four  times  employed  in  the  sense  of  absolved,  acquitted,  or  treated 
as  just;  i.  e.  freed  from  penally  and  admitted  into  a  state  of  reward,  bo  Gal.  iii.  8,  11, 
24;  V.  4;  Titus  iii.  7;  Kom.  iv.  .5,  Ion  dikaiounta  ton  asebe  is  plainly  suscejitible  of  no 
other  than  the  above  interprelation  ;  for  those  who  are  ungodly,  can  never  be  made  i't.- 
nocent  in  the  strict  and  literal  sense  of  this  word,  they  can  only  be  trailed  as  innocent;  i. 
e.,  absolved  from  the  condcumatrion  of  the  law,  pardoned,  delivered  from  the  penalty 
threatened  against  sin.  That  the  idea  of  pardon,  or  remission  of  the  penalty  threatened  by 
the  dirine  law,  is  the  one  substantially  conveyed  by  dikaioo  and  dikaiosune,  as  generally 
employed  in  the  writings  of  Paul,  is  most  evident  t'rom  Rom.  iv.  6,  7,  where  the  blessed- 
ness of  the  man  to  whom  the  Lord  imputes  dikaiosune,  i.  e.,  reckons,  cotmts,  treats  as 
dikaios,  is  thus  described — "Blessed  are  they  whose  iniquities  are  forgiven,  and  whose  sins 
are  covered;  blessed  is  the  man  to  whom  the  Lord  imputes  not  sin,"  i.  e.,  whom  he  doc'i 
not  treat  or  punish  as  a  sinner.  This  is  a  fundamental  e-xplanation  of  the  whole  subject, 
so  lar  as  the  present  class  of  meanings  attached  to  dikaioo  and  dikaiosune,  is  concerned. 

"In  the  same  sense  we  have  the  word  ihKniou  in  Kom.  iii.  24,  26,  28,  30;  iv.  2,  et  al. 
saepe.  So  Acts  xiii.  38,  3'J  ;  Luke  xviii.  14;  Comp.  Sept.  in  Gen.  xxviii.  26;  Job  xxxiii. 
32;  Isa.  xliii.  26. 

"The  way  is  now  open  for  an  easy  and  intelligible  explanation  of  the  noun.s,  wliicli 
stand  intimately  and  etymologically  connected  with  the  verb  idininu.  These  are  three, 
viz:  Smaioavvi],  ihnauMa,  and  iiKatuat^,  all  employed  occasionally  in  the  very  same  sense, 
viz :  that  o(jus!ificatioti,  i.  e.,  acquittal,  pardon,  freeing  from  condemnation,  accepting  and 
treating  as  righteous." 

"  In  like  manner  all  three  of  these  nouns  are  employed  in  Paul's  epistles ;  e.  g.,  <UKaiu/it, 
in  the  seiLse  of  pardon,  juslijication,  Rom.  v.  16,  where  it  stands  as  the  antithesis  of  /tnra 
iptua  (!/wMja(f,  in  Romans  iv.  25,  where  it  plainly  meanit  jusiijication;  and  bo  in  Kom.  v. 
18,  where  it  is  the  antithesis  of  nuTaKpifia. 

"  But  the  word  i^iKiuoavvr/  is  the  usual  one  employed  by  Paid  to  designate  gospel  justi- 
licjition,  i.  e.,  the  pardoning  of  sin,  and  accepting  and  treating  as  righteous.  So  we  find 
diis  word  plainly  employed,  in  Rom.  iii.  21,  22,  (comp.  v.  24,)  25,  26;  iv.  11,  13;  v.  17, 
21;  ix.  30,  31;  x.  3,  4,  5,  6,  10;  2  Cor.  v.  21,  (ahstract  for  concrete;)  Phil.  iii.  6,  9; 
Ueb.  xi.  7,  et  alibi  saepe. 

"With  these  facts  before  us,  we  now  return  to  our  teit.  AiKaioawr/  deov  seems  very 
plainly  to  have  tlie  same  meaning;  that  it  has  in  Rom.  iii.  21,  and  in  the  other  passages 
just  referred  to  in  this  epistle,  viz:  the  jiixlilication  or  pardoning  mercy  bestowed  on  sin- 
ners who  are  under  the  curse  of  the  <livine  law.  In  this  sense  it  is  allied  to  the  Hebrew 
izadike,  which  often  nu'ans  kindness,  benignity,  favor,  deliverance  from  evil,"  e.  g.,  Isa.  xlv. 
S,  24;  xlvi.  13;  xlviii.  18;  li.  fi,  8;  liv.  17;  Ivi.  1,  and  often  in  the  Psalms. 

"The  reader  must  be  careful  to  note,  however,  that  the  simple  idea  of  pardon,  unat- 
tended by  any  thing  elso,  i.  e.,  the  mere  deliverance  from  punishment,  is  not  all  which 
is  comprised  in  tlie  meaning  of  ihsaioi.i  and  i^iKainnw)/.  The  idea  is  more  fully  expressed 
by  aceepling  and  IretUing  as  riglUeous.  Now  when  this  is  done  by  a  benefactor,  he  docs 
not  stop  with  a  simple  remission  of  punisliinciit,  but  he  bestows  happiness  in  the  same 
manner  as  though  the  oO'ender  had  been  altogether  obedient.  As  there  are  but  two  sta- 
tions allotted  for  the  human  race,  i.  e.,  heaven  or  hell:  so  those  who  are  delivered  from 
the  latter,  "aust  be  advanced  to  the  former. 

".\ll  is  now  plain.  AiKwnnn'r/  Urov  is  the  justification  which  Qod  bestows,  or  the  justifica- 
tion of  which  God  is  the  author.  Ofiii'  is  the  Genitivus  auetoris;  as  in  innumerable  cases 
elsewhere.  This  is  made  altogether  clear,  by  comparing  Rom.  iii.  21,  '24;  and,  indeed, 
the  wliole  tenor  of  the  discussion,  in  the  epistle  to  tne  Romans,  seems  imperiously  to  de- 
mand this  seuse. 


i?K  APPENDIX. 


ROMANS,    CHAP.    I  ,    VERSE    20. 


Tiie  translation  of  this  versa  i.s  quite  literal,  tlie  word  attriouits  teing  the  only  snp- 
jileiuent;  and  that  can  not  be  strictly  called  a  supplement,  inasmuch  a?  aouara  implies 
things  or  qualities;  and  tliese  are  explained  in  the  next  clause — his  eternal  power  and 
ileity,  or  divinity.  Stuart  renders  it,  "For  the  invisible  things  of  him,  since  the  crea- 
tion of  the  woi'ld,  are  clearly  .seen  by  the  things  which  are  made,  even  his  eternal  power 
and  godhead."  The  collocation  or  transposition  of  the  clauses  in  a  Greek  sentence,  in 
accommodation  to  our  idiom,  when  no  rule  of  syntax  is  violated,  is  as  allowable  as  the 
selection  of  any  one  meaning  of  a  word,  which,  in  the  judgment  of  a  translator,  best 
suits  the  context.     Such  metatheses  are  common  in  every  vei'sion  of  Paul's  epistles. 


ROMANS,    CHAP.    II.,    VERSE    14. 

Dr.  Adam  Clarke  is  of  opinion  that  ifiwt/,  here  rendered  "by  nature,"  is  to  be  under- 
itood  in  the  sense  given  it  in  Suicer's  Thesaurus,  in  Latin,  reipsa,  revera;  in  English, 
:eitainly,  truly,  "  When  the  Gentiles,  who  have  not  the  law,  truly,  or  in  eifect,  do  the 
things  contained  in  tlie  law."  So  Gal.  iv.  8,  "  Which  by  nature  are  no  gods."  "  Which 
certainly  are  no  gods."  So,  also,  Eph.  ii.  3,  "  By  natrre  children  of  wrath,  tr'xiy,  incon- 
testibly,  children  of  wrath,  even  as  others." 

ROMANS,    CHAP.    III.,    VERSE   8. 

All  critics,  jjaraphrasts,  and  translators,  which  we  have  consulted,  except  Sir  Norton 
KnatchbuU,  (whose  rare  work  we  happen  to  possess,)  have  either  wholly  overlooked  tiie 
n-i  (because)  in  this  verse,  or  regarded  it  as  a  mere  Greek  expletive;  when,  indeed,  it 
seems  to  be  the  very  word  which  gives  meaning  to  this  elliptical  passage. 

» 

ROMANS,    CHAP.    II.,    VERSE   4. 

As  we  have  always  given  Campbell's  translation  of  Meravoeu  and  MeTavoia  in  the 
books  which  he  did  not  translate,  as  well  as  in  those  which  lie  did  translate,  we  shall  give 
an  extract  from  his  dissertation  on  this  word,  and  Merafielo/iai,  both  of  which  are  uni- 
formly rendered  by  one  English  word  in  the  common  version : 

"  When  such  a  sorrow  was  alluded  to  as  either  was  not  productive,  or,  in  the  nature 
of  things,  does  not  imply  it,  the  word  metanoeo  (commonly  rendered  repent)  is  never 
used.  Thus  tlie  repentance  of  Judas,  wliich,  drove  him  to  despair,  is  expressed  by  mela- 
mdelhesi.  When  Paul,  writing  to  the  Corinthians,  mentions  tlic  sorrow  his  former  letter 
had  given  them,  he  says,  that,  considering  the  good  effects  of  that  sorrow,  he  does  not 
repent  that  he  had  written  it,  though  he  had  formerly  repented  that  he  had  written  it. 
Here  no  more  can  be  understood  by  his  own  repentance  spoken  of;  but  tliat  uneasiness 
which  a  good  man  feels,  not  from  the  consciousness  of  his  having  done  wrong,  but  from 
a  tenderness  for  others,  and  a  fear  least  that  whicli,  prompted  by  duty,  lie  had  said,  should 
have  too  strong  an  effect  upon  them.  As  it  would  have  made  nonsense  of  llie  p:issage  to 
have  rendered  the  verb  in  English  reformed  instead  of  repented  the  verb  metimueo  instead 
of  metameloniai,  would  have  been  improper  in  Greek.  There  is  one  passage  in  which  the 
Apostle  has  employed  both  words,  and  in  such  a  manner  as  clearly  shows  the  difl'erence. 
In  the  common  version,  'Godly  sorrow  works  repentance  to  salvation,  not  to  be  repented 
of.'  This  is  a  play  upon  the  word  repent,  which  is  not  in  the  original.  The  change  in 
the  word  plainly  shows  that  in  the  judgment  of  the  Apostle  there  would  have  been  some- 
thin_g  incongruous  in  using  the  same  word.  Oodly  mrrow  works  reformation  not  to  be  re- 
jK.nted  of,  is  a  fair  and  intelligible  translation  of  it.  Metanoiu  denotes  such  a  change  of 
mind  as  issues  in  reformation ;  and  when  enforced  as  a  duty,  ought  always  to  be  ren- 
dered reformation;  metanoeo  by  reform,  and  metamelomai,  in  my  opinion,  ought  to  be 
rendered  repent."     We  have  so  done  in  all  places. 

Of  this  luminous  and  convincing  dissertation,  we  have  only  room  for  another  ex- 
tract :^ 

"  It  may  be  said,  that  in  using  the  terms  repent  and  repentance  as  our  translators  have 
done  for  both  the  original  terms,  there  is  no  risk  of  any  dangerous  error;  because,  in  the 
theological  definitions  of  repentance,  given  by  almost  all  parties,  such  a  reformation  of 
the  disposition  is  included  as  will  infallibly  proiluce  a  reformation  of  conduct.  This, 
however,  does  not  satisfy.  Our  Lord  and  his  Apostles  accommodated  themselves  in 
their  style  to  the  people  whom  they  addressed,  liy  employing  words  according  to  the  re- 
ceived and  vulgar  idiom,  and  not  according  to  ihv  technical  use  of  any  learned  Doctors. 
Uwas  not  to  such  that  this  doctrine  w^s  revealed,  hm  to  those  \''ho,  in  respect  to  acquired 


APPENDIX.  67 

knowleilge,  were  babes.  The  learned  nse  is  known,  comparatively,  but  to  a  few  ;  and  i; 
is  certain  thai,  with  us,  according  to  the  common  acceptation  of  the  word,  a  man  m.iv 
be  said  just  as  properly  to  repent  of  a  gond  as  of  a  bad  action.  A  covetous  man  will  re- 
pent of  the  alms  which  a  sudden  tit  of  pity  may  have  induced  him  to  b«stow.  Besides, 
it  is  but  too  evident,  that  a  man  may  often  justly  be  said  to  repent,  who  never  reforms. 
In  neither  of  these  ways  do  i  lind  the  word  iicrnrn^u  ever  used." 

The  Bishops'  Bible,  a  coi)y  of  which  is  now  before  me,  published  in  England  by  au- 
thority of  the  King,  and  publicly  read  in  all  Prote.stant  congregations,  about  the  com- 
mencement of  the  17th  century,  down  to  the  year  1(507,  at  which  time  the  copy  before  me 
was  printed — thus  translates  the  word  mclanuiM  in  the  passage  before  me: — "Amend  your 
livts,  and  be  baptized,  every  one  of  you,  in  the  name  of  Jesus  Christ,  for  the  remis.sion 
of  sins."     .\nd  chap.  iii.  19  verse,  "Amend  your  lives,  therefore,  and  turn." 

The  noun,  a-s  well  as  the  verb,  is  also  by  the  author  of  tliis  version,  sometimes  trans- 
lated amendment  of  life.  Matt.  iii.  8.  "' Fruits  worthy  of  amendments  of  life."  Matt, 
iii.  11.  "  I  baptize  you  with  water  to  amen<lment  of  life."  Matt.  i.  4.  "John  did  preach 
the  baptism  of  amendiuent  of  life."  Thus  the  verb  metanoeo,  and  the  noun  metanoUi, 
were  understood  till  the  year  1611.  It  is  to  be  suspected  that  the  fierce  controversy 
about  grace  and  irorks,  at  the  time  of  the  King's  version,  occasioned  extremes  on  both 
sidei;  and  that  metanoia,  in  the  estimation  of  the  strong  party,  became  altogether  spirit- 
ual, and  was  understood  to  indicate  no  more  than  a  mere  change  of  views,  or  sorrow  for 
the  past. 

ROMANS,    CHAP.    V.,   VERSE    21. 

We  have  in  this  version  of  this  difficult  pa.ssage,  only  used  one  word  (sentence)  as 
supplementary ;  and  that  is  taken  from  a  preceding  verse.  This  is  four  less  than  Stu- 
art, and  five  less  than  the  common  version. 

By  making  verses  13,  14,  1.5,  16,  and  17  parenthetical,  and  connecting  verses  12,  18, 
and  19,  the  reader  will  discover  more  readily  the  point  of  the  Apostle's  argument. 

Verse  20.  "The  law  supervened." — The  law  was  given  to  one  nation,  not  privately,  but 
in  the  most  public  manner ;  and  as  it  w:us  extraneous  to  the  antecedent  economy  or  patri- 
archal institution,  it  is  correctly  said  to  have  supervened,  as  the  word  Trapetai/^.'Scv  fully 
indicates. 

ROMANS,    CHAP.    VI.,    VERSE    3. 

Much  more  than  any  of  us  is  aware  depends  upon  the  import  of  the  particles  of  lan- 
guage. These  are  the  cement  of  speech,  and  the  connective  of  thought.  They  give  all 
the  meaning  which  the  principal  words  in  language  possess,  in  their  various  accepta- 
tions. The  preposition  eir  is  one  of  these  very  important  particles  of  .speech  on  which 
the  meaning  of  sentences  depend.  The  reader  will  perceive  in  the  following  remarks 
on  f !<  and  «■;,  how  much  depriids  uii  the  proper  translation  of  these  p.articles: — 

We  are  not  desirous  of  diminishing  the  did'erence  of  meaning  between  immersing  a 
person  in  the  name  of  the  Father,  and  into  the  name  of  the  Father.  They  are  quite  dif- 
ferent ideas.  But  it  will  t>e  asked,  is  this  a  correct  translation?  To  which  I  answer 
most  undoul)tedly  it  is.  For  the  preposition  eir  is  that  used  in  this  pl.ace,  and  not  f  i'.  By 
what  iniidi'irleiinj  the  Kiu^^'s  translators  give  it  in  instead  of  into  in  this  p.issage,  and  else- 
where give  it  inti)  when  speaking  of  the  same  ordinance,  I  presume  not  to  say;  but  they 
have  been  followed  by  most  of  the  modern  translators,  and  with  them  they  translate  it 
171(1)  in  other  places  where  it  occurs,  in  relation  to  this  institution.  For  example  : — 1  Uor. 
xii.  l:i.  For  by  one  spirit  we  are  all  immersed  into  one  body.  Rom.  vi.  3.  Do  you  not 
know  that  so  many  of  you  as  were  iruuiersed  into  Christ,  were  immersed  into  his  death  7 
Qal.  iii.  27.  .-Vs  many  of  you  as  have  been  immersed  ih(o  Christ,  have  put  on  Christ.  Now 
for  the  same  reason  they  ought  to  li;ivc  rendered  (he  following  passages  the  same  way; — 
Acts  viii.  10.  Only  they  were  immersed  into  the  name  of  the  Lonl  .Jesus,  xi.\.  3.  fnto 
what  were  yon  then  immersed?  When  they  heard  this,  they  were  immersed  into  the 
name  of  the  Lord  Jesus.  1  Cor.  i.  13.  Were  you  immersed  into  the  name  of  Paul? 
Lest  any  shoidd  say  I  hail  immersed  into  my  own  name.  1  Cor.  x.  1.  Our  fathers  were 
all  immersed  into  Moses  in  the  cloud  and  in  the  sea.  Now  in  all  these  places  it  is  trr. 
The  contrast  between  f'C  and  iv  is  clearly  marked  in  the  last  quotation.  They  weie  im- 
mersed into  Moses — not  into  the  cloud,  and  into  the  sea  ;  but  in  the  cloud,  anil  in  the  sea. 
To  be  immersed  into  Moses  is  one  lliitig,  and  in  the  sea  is  another.  To  be  immersed  into 
the  name  of  the  Father,  and  in  the  name  of  the  Father,  are  just  as  distinct.  "  In  the 
name"  is  eipiivalent  to  iy 'A»;  n«//ioriVi/ '/.  In  the  name  of  the  King,  or  commonwealth, 
is  by  the  authority  of  the  King  or  commonwealth. 

Now  the  question  is.  Did  the  Saviour  nu-an  that  disciples  were  to  be  immersed  by  tht> 
aniliorily  of  the  Father,  Son,  and  Holy  Spirit?  If  by  the  authority  of  the  Father,  for 
what  purpose  were  lliey  immersed?  The  authority  by  which  any  action  is  done  is  one 
thing,  and  the  object  for  which  it  is  done  is  another.     None  who  can  discriminate,  can 


68  APPENDIX. 

think  .hat  it  is  one  and  the  same  thing  to  be  immersed  in  the  name  of  the  Lord,  and  to 

be  iiumer.sfd  into  the  name  ol'  the  Lord  Jesus.  The  former  denotes  the  authority  by 
which  the  action  is  performed — tlie  latter,  tlie  object  for  which  it  is  performed.  Persons 
are  said  to  enter  into  matrimony,  to  enter  into  an  alliance,  to  go  into  debt,  to  run  into  dan- 
ger. Now,  to  be  immersed  into  the  name  of  the  Lord  Jesus,  was  a  form  of  speech  in  an- 
cient usage  as  fiirailiar  and  significant  as  any  of  tlie  preceding.  And  when  we  analyze 
these  expre.ssions,  we  find  they  all  import  that  the  persons  are  eithei'  under  the  obliga- 
tions or  intluence  of  those  things  into  which  they  are  said  to  enter,  or  into  which  they 
are  introduced.  Hence,  those  immersed  into  one  body,  were  under  the  influences  and 
obligations  of  that  body.  Those  immersed  into  Moses,  assumed  Moses  as  their  lawgiver, 
guide,  and  protector,  and  risked  every  thing  upon  his  authority,  wi.sdom,  power,  and 
goodness.  Those  who  were  immersed  into  Christ,  put  liim  on,  or  acknowledged  his  au- 
thority and  laws,  and  were  governed  by  his  will;  and  those  who  were  immersed  into  the 
name  of  the  Father,  Son,  and  Holy  Sjjirit,  regarded  tiie  Father  as  the  foimtain  of  all 
authority  ;  the  Son  as  the  only  Saviour ;  and  the  Holy  Spirit  as  the  only  advocate  of  the 
truth,  and  teacher  of  Christianity.  Hence  such  persons  as  were  immersed  into  the  name 
of  the  Father,  acknowledged  him  as  the  only  living  and  true  God — Jesus  Christ,  as  his 
only  begotten  Son,  the  Saviour  of  the  world — and  the  Holy  Spirit  as  the  only  successful 
advocate  of  the  truth  of  Cliristianity  upon  earth.  Pagans,  therefore,  when  immersed 
into  the  name  of  the  Father,  etc.,  renounced  all  the  names  that  were  worshiped  by  the 
Pagan  world — all  the  saviors  in  which  the  Gentiles  trusted  ;  and  all  the  in.spiration  and 
philosophy  of  which  they  vainly  boasted.  A  woman,  when  she  enters  into  matrimony, 
assumes  the  name  of  her  iiusband,  acknowledges  him  as  her  lord  and  master,  submits  to 
his  will,  and  looks  to  him  for  protection  and  support.  Just  so  tliey  who  are  immer.sed 
into  the  name  of  Christ,  assume  his  name,  acknowledge  him  as  Lord  and  Master,  and 
look  to  him  for  support  and  protection.  Tliis  view  of  the  matter  made  Paul  thank  God 
when  the  Cliristians  in  Corinth  were  assuming  different  names,  (one  the  name  of  Paul, 
another  the  name  of  Apollos,  etc.,)  that  he  had  immersed  few  or  none  of  them,  lest  the 
report  should  get  abroad  that  he  liad  immersed  them  into  his  own  name. 

But,  as  this  criticism  is  already  too  long,  we  shall  only  add  tliat  it  would  be  quite 
anomalous  to  suppose  that  the  command  in  the  commission  to  make  disciples,  immers- 
ing them  iuto  the  name  of  the  Father,  Son,  and  Holy  Spirit,  means  by  the  authority  of 
There  is  not  one  .solitary  e.\ample  of  the  sort  in  all  the  oracles.  Nothing  is  commanded 
to  be  done  by  the  authority  of  the  Father,  Son,  and  Holy  Spirit.  In  the  antecedent 
economy,  the  supreme  authority  was  in  the  name  of  the  Father.  In  tlie  present  econo- 
my, the  supreme  authority  is  in  the  name  of  the  Lord  Jesus.  But  in  no  economy  (for 
it  is  contrary  to  tlie  genins  of  every  economy)  is  the  name  of  the  Holy  /Spirit  msed  as  au- 
thoritative. Nothing  was  ever  commanded  to  be  done  in  the  name,  or  by  the  authority 
of  the  Holy  Spirit.  When  we  speak  of  authority,  here,  it  is  not  the  authority  of  a 
teacher,  but  the  authority  of  a  governor  or  lawgiver — a  king  or  ruler.  There  is  one 
sort  of  authority  of  which  the  Holy  Spirit  is  possessed;  and  that  is,  to  take  the  things 
of  Christ  and  reveal  them  to  us.  His  authority,  as  a  teacher,  we  cheerfully  submit  to; 
but  we  speak  here  of  his  gubernatorial  authority,  the  authority  which  a  governor  pos- 
sesses. Invested  with  this  authority,  the  Lord  Jesus,  in  conjunction  with  his  Father, 
setit  the  Holy  Spirit  to  advocate  his  cause.  The  Father  never  gave  the  power  of  judg- 
ing to  the  Holy  Spirit.  Tliis  lie  has  given  into  the  hands  of  the  Lord  Jesus.  The 
Lord  Messiah  shall  judge  the  world,  and,  therefore,  by  his  authority,  all  things  are  to 
be  done  in  his  kingdom.  When  Peter  ordered  the  Gentiles  to  be  immersed,  he  did  it 
by  the  authority  of  the  Lord  Jesus.  He  pays,  "In  the  name  of  tlie  Lord  immerse 
them."  Here  it  is,  en  miomati,  and  not  eis  to  onoma.  And  it  is  by  the  authority  of  the 
Lord  Jesus,  or  in  the  name  of  the  Lord,  that  persons  are  to  be  immersed  into  the  name 
of  the  Fat4ier,  Son,  and  Holy  Spirit.  The  great  importance  of  the  matters  involved  in 
this  criticism,  will  be  a  sufEcient  apology  for  tlie  length  of  it.  Indeed,  I  scarcely  know 
any  criticism  upon  a  single  syllable  of  so  much  importance,  in  all  the  range  of  my  con- 
ceptions, as  this  one. 

Eia,  let  me  adil,  followed  by  an  accusative,  very  often  denotes  the  object  for  which  a 
thing  is  done  :  thus  eis  aphesin,  eis  metanoian,  means  for  remission,  for  reformation.  Pro- 
fes-sor  Stuart  fully  declares  this,  p.  72:  "£'(.5,  followed  by  an  accusative,  in  almo.st  innu- 
merable instances,  designates  the  object  or  end  for  which  any  thing  is,  or  is  done." 

ROMANS,    CHAP.    VII.,    VERSE   6. 

Rora.  vii.  6. — The  weight  of  evidence  for  apothanontes,  in  preference  to  apothanontos, 
ju.stifies  the  adoption  of  the  former  into  the  text;  and,  therefore,  it  is  we  who  are  said  to 
have  died.  The  supjlement  "with  Chrixt"  is  taken  from  the  Apostle's  argument,  chap, 
vi.  verse  8,  where  he  represents  all  the  immersed  a.s  having  "'died  with  (!hrist.''  Tbi8 
supplement,  taken  from  the  Apostle's  argument,  we  think,  makes  this  meaning  here 


APPENDIX  69 

more  striking.     In  dying  anJ  being  buried  witli  Clirist,  we  are  freed  from  the  condemn- 
atory power  of  every  law  not  enjoined  by  Jesus  upon  his  disciples. 

ROMANS,    CHAP.    VIII.,   VERSES    6,    7,    27. 

Kom.  viii.  6,  7,  27. — "Tim  mind  of  the  Spirit."  '"J'he  viind  of  the  flesh."  Tliese  phrases 
arc  peculiar  to  ibis  oliapter.  They  are  not  found  in  any  otlier  portion.  Phronenui  tou 
siirkos,  iihe  iiiinil  nf  lUejIcxIi,}  occurs  verses  6  and  7:  and  tlie  plirase  jthroiieiiui,  tou  imcutna 
tiis,  {mind  nj~  till-  Spiril,'!  occurs  verses  0  and  '1".  Tlie  common  version  renders  the  for- 
mer, verse  li,  "  carnally  minded  ;"  and  verse  7,  "  the  carnal  mind  ;"  and  the  latter,  verse 
0,  "to  be  spirilnally  minded;"  and  verse  27,  "the  mind  of  the  Spirit."  Macknight  pre- 
fers "the  mind  nf  the  Spirit"  in  verse  27  ;  but  in  the  6th  and  7th  verses  he  has  "  mind- 
ing of  the  Ucsh,"  and  "  minding  of  the  Spirit."  We  have  been  uniform  in  rendering 
these  phrases  by  tlie  same  words,  as  the  sense  absolutely  requires  it,  and  as  no  reason  ap- 
pears for  a  change. 

But  there  is  a  peculiarity,  not  only  in  the  phrase,  but  in  the  word  which  Paul  uses 
for  mind.  We  have  the  concurrence  of  the  translators  of  the  common  version,  of  Mack- 
night,  and  many  others,  in  translating  phronemt,  mind.  But  it  is  not  the  word  which 
the  Greeks  used  to  designate  the  mind  of  man  in  its  natural  state,  or  the  mind  simply; 
but  an  accpiirtcl  mind.  Hence,  as  the  learned  Ligh  observes,  the  verb  phroneo,  whence 
comes  phionema,  rather  denotes  the  operations  of  the  will  and  affections,  than  of  the  un- 
derstanding. 

On  the  word  phroneo,  .sometimes  rendered  "to  think,"  we  may  here  remark,  that  in 
the  New  Testament  it  occurs  more  than  twenty  times,  and  is  often  used  in  the  import  in 
which  our  Lord  uses  it  in  Matthew  and  Mark.  He  said  to  Peter,  "  You  savor  not  (or 
relish  not)  the  things  of  God,  but  the  things  of  men."  The  passive  verbals  generally 
represent  the  effects  of  the  actions  expressed  in  the  active  verb  The  thinkings  or  rel- 
ishes of  the  tie.sh  are  the  mind  of  the  flesh — the  thinking  or  relishes  of  the  Spirit  are  the 
mind  of  the  Spirit. 

Verses  33  and  34:  The  phrases,  "It  is-  Ood  that  justifies"  "It  ts  Chritt  that  died,"  are 
put  in  the  interrogative  form  by  (iriesbach  ;  and,  in  our  judgment,  this  punctuation  adds 
much  to  the  spirit  and  force  «f  the  passage. 

ROMANS,    CHAP.    IX.,    VERSE    17. 

"  In  the  Septuagint,  exegeiro  is  employed  throughout,  in  the  sense  of  arotmng,  exerii- 
my,  rousing  up,  waking  up  from,  etc.,  with  slight  shades  of  variation  in  meaning,  accord- 
ing to  the  connection  and  ihc  adjuncts  of  the  verb. 

"In  the  New  Testament  we  have  only  one  example  besides  that  before  us,  where  ex- 
tgeiro  is  u.sed,  viz:  1  Cor.  vi.  14,  where  it  is  clearly  used  to  designate  the  action  of  roi«- 
ing  from  the  sleep  of  death,  raising  or  exciting  from  a  state  of  inaction  or  death. 

"On  the  whole,  then,  the  sense  (^f  the  Greek  word  is  clear,  and  subject  to  no  well- 
grounded  doubt.  It  means  to  rouse  up,  to  excite,  to  stir  up,  in  any  manner  or  for  any  pur 
pose." 

ROMANS,    CHAP.    X.,    VERSE   9. 

Romans  x.  9. — "Kan  omologesen — lesoun.  If  lliou  shalt  openly  profcis  with  thy  mouth  that 
Jetug  is  Lord.  The  verb  omologeo  means,  literally,  eadem  loqui,  to  speak  what  consents  or 
agrees  with  something  others  speak  or  maintain.  But  it  is  frequently  used  to  denote  speak- 
ing or  profes'>ing  opentij;  that  is,  proclaiming;  openly  one's  belief  in  Christ,  which  was 
speaking  in  accordance  with  what  other  Christians  had  avowed.  Kn  to  stomati,  by  word 
of  mouth,  in  words,  or  by  the  use  of  language.  Kuriou  I  take  to  be  the  predicate  of  the 
sentence,  in  this  case,  i.  e.,  a  true  believer  is  to  confess  that  Jesus  is  Lord;  compare  Acts 
ii.  3(1;  V.  31  ;  i'hil.  ii.  9,  10,  where  the  order  of  the  words  is,  kurios  lesous  Christos,  the 
same  as  here,  but  where  it  is  certain  that  kurios  must  be  a  predicate,  viz:  that  Jesus 
Christ  is  Lord." 

ROMANS,    CHAP.    XI.,  VERSE   33. 

Romans  xi.  3.S. — "  Here,  then,  to  say  the  least,  is  some  deep  and  mvHterioiu  proceed 
ing  on  the  part  of  God,  which  the  human  mind  can  not  fathom,  and  which  it  should 
only  wonder  at  and  adore.  0  Bai')n^„..tifnv,  0  the  houndlext  goodness,  wisdom,  and  knowl- 
edge of  (rod .'  nXiiirni'  means  riches,  when  literally  understood.  But  a  reference  to  verse 
12  shows  that  the  Apostle  had  in  his  mind  the  abundant  bte.'isings  of  the  gospel  bestowed 
on  the  Gentiles,  when  he  chose  this  term  ;  cmnpaic  Kph.  iii.  8;  2  Cor.  viii.  2.    S'xjcif,  the 


70  APPENDIX. 

v'isdimi  of  God,  viz:  the  wisdom  displayed  in  llms  making  the  unbelief  of  the  Jfwa  mib- 
servient  to  tlie  purpose  of  bringing  salvation  to  the  Gentiles,  in  thus  educing  good  out  of 
evil ;  and  also  in  finally  bringing  the  Jews  back  to  their  filial  relation,  through  t^e  mercy 
granted  to  the  Gentiles;  important  ends,  which  no  human  foresight  or  wisdom  could 
have  accomplished." 

ROMANS,    CHAP.    XII  ,    VERSE    20. 

Komans  xii.  20. — "  Tovto  }ap,..avTov,for  in  so  doing  thou  shall  heap  coals  of  fire  on  his 
haul.  This  is  ijuoted  from  Proverbs  xxv.  21,  22.  In  Psalms  xviii.  8,  12,  13,  coals  oj  fire 
are  emblematical  of  consuming  or  destruction.  The  Arabians  say,  he  roasted  my  peart,  or 
lit  kindled  afire  in  my  heart,  to  designate  the  idea  of  giving  or  injiiaing  pain.  So  in  2  Edras, 
xvi.  53,  '  Coals  of  fire  shall  burn  on  the  head  of  him  who  denies  that  he  has  sinned  against 
God.'  There  can  be  no  doubt,  then,  tliat  pain  is  meant  to  be  designated  by  this  expres- 
sion. But  is  it  the  pain  of  shame  or  contrition  for  misconduct,  or  that  of  punishment  f 
More  probably  the  former  here  ;  for  ao  verse  21,  would  almost  necessarily  lead  us  to  con- 
clude. It  is  a  noble  sentiment  when  thus  understood.  '  Take  not  revuige,'  says  the 
Apostle ;  '  overcome  your  adversary  with  kindness  and  beneficence.  These  will  bring  him 
to  shame  and  sorrow  for  his  misconduct.'  " — Stuajit. 

ROMANS,    CHAP.    XIII.,    VERSE    11. 

Romans  xiii.  11. — "  But  what  is  the  aun/pia,  which  is  nearer  than  when  Christians 
at  Rome  first  believed?  Tholuck,  and  most  of  the  late  commentators  in  Germany,  sup- 
pose that  the  Apostle  expected  the  speedy  advent  oi  Christ  upon  earth  a  second  time, 
when  the  day  of  glory  to  the  church  would  commence.  Accordingly  they  represent  him 
here,  and  elsewhere,  as  exhorting  Christians  to  be  on  the  alert,  constantly  expecting  the 
approach  of  such  a  day." 

The  critics  seem  not  to  liave  observed,  that  there  is  the  present  and  the  future  salva- 
tion, often  contras(£d  in  the  New  Testament — the  salvation  from  sin,  or  of  the  soul,  here; 
and  the  salvation  of  soul  and  body  at  the  resurrection. 


ROMANS,    CHAP.    XIV.,    VERSE    1. 

Romans  xiv.  1. — "  Him  that  is  weak  in  the  faith  receive  you  ;  but  not  in  order  to  the 
strifes  of  disputations." — Maclmight.  "  Receive  into  fellowship  him  who  is  weak  in  the 
faith,  without  regard  to  difl'erence  of  opinions."— 27(0)?iso».  "  Him  that  is  weak  in  faith, 
receive  with  kindness ;  not  so  as  to  increase  his  scrupulous  surmisings." — Stuart.  "  With- 
out regard  to  any  difference  of  opinion." — Anonymous  translations.  Literally  it  reada 
"  Receive  him  who  is  weak  in  the  faith,  without  regard  to  nice  distinctions  of  rea-sonings 
among  yourselves."  AioKpiaei^  Siaioyiaiiuv,  {diakrigeis  dlalogismon,)  dialogismos  means 
more  thaii  reasoning ;  for  logismos,  without  the  dia,  signifies  reasoning.  Hence  the  word 
dialogue  means  not  merely  a  discourse,  but  a  discounse  between  two. 

Diakriseis  literally  denotes  discrimination,  distinguishing,  or  dijudication.  Such  be- 
ing the  literal  import  of  the  terms,  the  context  shows  in  what  sense  they  are  to  be  re- 
ceived in  this  pas.sage.  "For  one  believeth  this,  another  believeth  that,"  .shows  that 
these  private  thoughts,  opinions,  or  persuasions,  ought  not  to  interrupt  communion. 
Hence  the  strong  in  the  faith  are  commanded  to  receive  the  weak  without  regard  or  af- 
fection for  these  difl'erences  of  conclusions,  re.asonings,  or  opinions. 

Let  the  reader  mark  the  difference  between  "weak  in  taith,"  and  "weak  in  the 
faith."  It  is  not  uncommon  to  find  per.sons  strong  in  faith  and  weak  in  the  faith ;  and 
weak  in  faith,  though  strong  in  the  faith.  Many  a  Christian  reposes  strong  faith  in  the 
promises  of  God,  who  is,  nevertheless,  weak  in  the  faith;  or  whose  knowledge  of  Chris- 
tian liberty  is  so  limited  as  to  render  him  as  sipieamish  in  conscience  as  a  dyspeptic  in 
aliments.  Some,  also,  have  very  enlarged  views  of  the  Christian  system,  who  yet  are 
weak  in  faith  as  respects  confidence  in  all  God's  promises. 

ROMANS,  CHAP.    XVI.,    VERSES   25,    26,    27. 

Verses  25,  26,  and  27,  are,  by  Griesbach,  rejected  from  this  chapter;  and  are  placed 
by  hira  after  the  23d  verse,  chap.  14.  We  bavc,  however,  not  .seen  sufficient  evidence  to 
authorize  this  change  in  their  location ;  and,  therefore,  retain  them  in  their  usual  place. 

There  are  two  phrases  in  these  verses  worthy  of  note.  The  one  is.  '  The  revelatioD 
of  the  mystery  or  secret;"  and  the  other  is,  "Concealed  in  the  times  of  the  ages." 


APPENDIX. 


71 


•'  'file  Greek  word  /ivaropiov  occurs  frequently  in  the  New  Testament,  and  is  uniformly 
n.iderfd,  in  tlic  Kiiglish  traiislatiun,  lui/stfrij.  "We  all  know  tliat  by  the  most  current  use 
oi  the  English  word  mysUry,  (as  well  ;is  of  the  Latin  ecclesiastic  word  mystenam  and  the 
ci>. responding  terms  in  modern  langu:ige.s,)  is  denoted  some  doctrine  to  human  reason  iii- 
ooDiprehensihle:  in  other  words,  such  a  doctrine  as  exhibits  ditliculties,  and  even  apiur- 
ent  contradictions,  which  we  can  not  solve  or  explain.  Another  use  of  the  word,  which, 
though  not  so  universal  at  present,  is  often  to  be  met  with  in  ecclesiastic  writers  ol  loriner 
ages,  and  in  foreign  writers  of  the  present  age,  is  to  .signify  some  religious  ceremony  oi 
rile,  espeeiallv  those  now  denoniinateil  xafianientt. 

"  When  we  conic  to  examine  the  .scriptures  critically,  and  make  them  serve  for  their 
own  interpreters,  which  is  the  surest  way  of  attaining  the  true  knowledge  of  them,  we 
Bhall  hnd,  if  1  mistake  not,  that  both  these  senses  are  unsupported  by  the  usage  of  the  in- 
Bpired  penmen.  After  the  most  careful  examination  of  all  the  passages  in  theNew  Tes- 
tament, in  which  the  Ureek  word  occurs,  and  after  consulting  the  u.se  made  of  the  term, 
by  the  ancient  (ireek  interpreters  of  the  Old,  and  borrowing  aid  from  the  practice  of  the 
Hellenist  Jews,  in  the  writings  called  Apociyplia,  I  can  only  tind  two  scn.ses  nearly  re- 
lated to  each  other,  which  can  strictly  be  called  scriptural.  The  hrst.  and  what  1  may 
call  the  leading  sense  of  the  word,  is  arcaimm,  a  secret,  any  thing  not  disclosed,  not  pub- 
lished to  the  world,  though  perhaps  coiumunic;ited  to  a  select  number. 

"  Now  let  it  be  observed  that  this  is  totally  ditl'erent  from  the  current  sense  of  the  Kn- 
gliah  word  mystery,  something  incomprehensible.  In  the  former  acceptation,  a  thing  was 
no  longer  a  mystery  than  whilst  it  remained  mirevealed  ;  in  the  latter,  a  thing  is  equally  a 
mystery  after  the  revelation  as  before.  To  the  former  we  apply,  properly,  the  epithet 
unhiown;  to  the  latter  we  may,  in  a  great  measure,  apply  the  term  unknowable.  Thus, 
the  proposition  that  God  would  call  the  (jreuliles,  and  receive  them  into  his  church,  was 
a.s  intelligible,  or,  if  you  like  the  term  better,  comprehensible,  a.s  that  he  once  had  called 
the  descendants  of  the  Patriarchs,  or  any  plain  proposition  or  historical  fact.  Yet,  whilst 
undiscovered,  or,  at  least  vailed  under  figures  and  types,  it  remained,  in  the  scriptural 
idiom,  a  mydery,  liaving  been  hidden  from  ages  and  generations.  But  after  it  had  ple;ised 
God  to  reveal  this  gracious  purpose  to  the  Apostles,  by  his  Spirit,  it  was  a  mystery  no 
longer. 

'•  I  signified  before  that  there  was  another  meaning  which  the  term  /iva-iiiHov  some- 
times bears  in  the  New  Testament.  But  it  is  so  nearly  related  to,  if  not  coincident  with, 
the  former,  that  1  am  doubtlul  whether  1  can  aill  it  other  than  a  particular  application 
of  the  same  meaning.  However,  if  the  thing  be  understood,  it  is  not  material  which  of 
the  two  ways  we  denominate  it.  The  word  is  sometimes  employed  to  denote  the  ligura- 
tive  sense,  as  distinguished  from  the  literal,  which  is  conveyed  under  any  fable,  parable, 
allegoiv,  symbolical  action,  representation,  dream,  or  vision,  it  is  plain,  that,  in  this 
case,  the  term  uvnrniHuv  is  used  comparatively ;  for,  however  clear  the  meaning  intended 
to  be  conveyed  in  the  apologue,  or  parable,  may  be  to  the  intelligent,  proves  a  kind  of 
vail.  The  one  is,  as  it  were,  open  to  the  senses;  the  other  requires  penetration  and  re- 
tlection.  Perhaps  there  was  some  allusion  to  this  import  of  the  term  when  our  Lord  .said 
to  his  disciples,  '  i'u  yuu,  it  «  yiveii  to  know  the  mystery  of  the  kingdom  oj  Uod;  but  to  Oiem 
that  are  without^  all  tfte^-ie  tkinys  are  dunr  in  parables,' 

"In  this  sense  /ivori/inov  is  used  in  these  words :  '  The  mystery  of  the  seven  stars  which 
you  saw  in  ray  right  hand,  and  the  seven  gulden  candlesticks.  The  seven  stars  ai-e  the 
angeLs  of  the  seven  cliurches,  and  the  .seven  candlesticks  are  the  seven  churches.'  Again, 
in  the  same  book  :  '  1  will  tell  you  the  mysleiy  of  the  woman,  and  of  the  beeust  that  car- 
ries her,'  etc.  There  is  only  one  other  pa.ssage  to  which  tliis  meaning  of  the  word  ia 
adapted,  and  on  which  I  shall  have  occasion  to  remark  afterward.  '  This  is  a  great  mya- 
Irry,  but  I  speak  concerning  Christ  and  the  church.'  Nor  is  it  any  objection  to  the  inter- 
pretation of  the  Word  iny.itery  here,  that  the  Apostle  alluded  not  to  any  hetion,  but  to  a 
historical  fact — the  formation  of  Lve  out  of  the  body  of  Adam  her  husband.  l''or  though 
there  is  no  necessity  that  the  story  which  supplies  us  with  the  body  of  the  parable  or  al- 
legory (if  1  may  so  express  myself)  be  literally  true;  there  is,  on  ihc  other  hand,  no 
necessity  that  it  be  false.  i';i«sages  of  true  history  ^ire  sometimes  allegorized  by  the  sa 
crcd  penmen.  Witness  the  story  of  .\braham  and  his  two  sons — Istiac,  by  his  wiie  .Sarah ; 
and  Ishniael,  by  his  bondwoman  Ilagtir;  of  which  the  Apostle  h;is  made  an  allegory  for 
rcpre-enling  the  comparative  natures  of  tlie  Mo.saic  dispensation  and  the  (Jhnstian." 

"  Uefore  1  linish  this  topic,  it  is  projier  to  take  notice  of  one  passage  wherein  the  word 
avoTiiiimv,  it  may  lie  plausibly  urged,  must  have  the  same  sense  with  that  which  present 
use  gives  to  the  English  word  inyMery,  and  denotes  .something  which,  though  revealed,  ia 
inexpliculile,  and  to  human  laculties  unintelligible.  The  words  are,  '  Without  contro- 
versy great  is  the  mi/»te'y  of  godliness:  God  was  manifest  in  the  Uesli,  juslilied  in  the 
spirit,  seen  of  angels,  preached  unto  the  tientiles,  believed  on  in  the  world,  received  up 
into  glory.'  I  do  not  here  inquire  into  ihe  justness  of  this  reading  though  dilKrent  from 
that  of  the  most  ancient  versions,  the  Syriac  and  the  Vulgate,  and  some  of  the  oldenl 
manuscripts.  The  words,  as  they  stand,  sullicienlly  answer  iiiy  purpo^e.  .\dniit,  then, 
that      me  one  of  the  articles  enumerated  may  be  justly  called  mysteries,  in  the  ecclesi- 


72  APPENDIX. 

astical  and  present  acceptation,  it  does  not  follow  tliat  this  is  the  sense  of  the  term  hc-e 
When  a  word  in  a  sentence  of  holy  writ  is  susceptible  of  two  interpretatioiLx,  so  tliat  tlic 
sentence,  wliichsoever  of  tlie  two  ways  the  word  be  interpreted,  conveys  a  distinct  mean- 
ing, suitable  to  the  scope  of  the  place ;  and  when  one  of  these  interpretations  expresses 
the  common  import  of  the  word  in  holy  writ,  and  the  other  assigns  it  a  meaning  wliicli 
it  plainly  has  not  in  any  other  passage  of  scripture,  the  rules  of  criticism  manifestly  re 
quire  that  we  recur  to  the  common  acceptation  of  the  term.  Nothing  can  vindicate  a-' 
in  giving  it  a  singular,  or  even  a  very  common  signification ;  but  that  all  the  more  usual 
meanings  would  make  the  sentence  involve  some  absurdity  or  nonsense.  This  is  not  the 
case  here.  The  purport  of  the  sentence  plainly  is,  'Great  unquestionably  is  the  divine 
secret,  of  which  our  religion  brings  the  discovery;  God  was  manifest  in  the  llesh,' 
etc." — Campbell's  Diss,  ix.,  Part  I. 

TIMES  OF  THE  AGES. 

"  Xpowoig  aiuwoig,  in  the  secular  times,  the  times  of  the  ages,  or  in  the  times  under  the 
law.  Why  the  times  under  the  law  were  called  ,fpov(x  auvioi,  the  times  of  the  ages,  we 
may  find  a  reason  in  their  jubilees,  which  were  aiuvei:,  saeciUa,  or  ages,  by  which  all  the 
time  under  the  law  was  measured :  and  so  XP"^'"'  aiurff,  the  times  of  the  ages,  is  used,  2 
Tim.  i.  9 ;  Titus  i.  2.  And  so  acji'tf,  the  ages,  are  put  for  the  times  of  tlie  law,  or  the 
jubilees,  Luke  i.  70:  Acts  iii.  21;  1  Cor.  ii.  7,  and  x.  2;  Eph.  iii.  9;  Col.  i.  25;  Heb. 
IX.  26.  And  so  God  is  called  the  Rock  [Ajuvur]  of  ages,  Isa.  xxvi.  4,  in  the  same  sense 
that  he  is  called  the  Roek  of  Israel,  Isa.  xxx.  22 ;  i.  e.,  the  strength  and  support  of  the 
Jewish  state ;  for  it  is  of  the  Jews  the  Prophet  here  speaks.  So  Exodus  xxi.  6,  eii  top 
aiuva,  to  the  age,  signifies  not  as  we  translate  it,  'forever,'  but  to  the  jubilee ;  which  will 
appear  if  we  compare  Lev.  xxv.  39,  41,  and  Exodus  xxi.  2.  [See  Burthoffg's  Christian- 
ity, a  Revealed  Mystery,  pp.  17,  18.]  Now,  that  the  times  of  the  law  were  the  times 
spoken  of  here  by  Paul,  seems  plain  from  that  which  he  declares  to  have  continued  a 
mystery  during  those  times,  lo-wit :  God's  purpose  of  taking  the  Gentiles  to  be  his  peo- 
ple under  the  Messiah :  for  this  could  not  ue  said  to  be  a  mystery  at  any  other  time,  but 
during  the  time  the  Jews  were  the  peculiar  people  of  God,  separated  to  him  from  among 
the  nations  of  tlie  earth.  Before  that  time  there  was  no  such  name  or  notion  of  distinc- 
tion as  Gentiles.  Before  the  days  of  Abraham,  Isaac,  and  Jacob,  the  calling  of  the  Is- 
raelites to  be  God's  peculiar  people,  was  as  much  a  mystery  as  the  calling  of  others  out 
of  other  nations  was  a  mystery  afterward.     All  that  Paul  insists  on  here,  and  in  all  tlie 

E laces  where  he  mentions  this  mystery,  is  to  show,  that  though  God  has  declared  tliis 
is  purpose  to  the  Jews,  by  the  predictions  of  his  Prophets  among  tliem;  yet  it  lay  con 
cealed  from  their  knowledge,  it  was  a  mystery  to  them,  they  understood  no  such  thing  ; 
there  was  not  any  where  the  least  suspicion  or  thought  of  it,  till  the  Messiah  being  come, 
it  was  openly  declared  by  Paul  to  the  Jews  and  Gentiles,  and  made  out  by  the  writings  of 
the  Prophets,  which  were  now  understood." — Loeke  on  the  Bonums,  p.  345. 

QALATIANS,    CUAP.    111.,    VERSES    15,    16,    17. 

inaStjuri — Covenant  and  testament,  generally,  in  the  common  version ;  institution,  gen- 
erally, in  this.  This  is  its  general  meaning  in  the  Jewish  and  Cliristian  Scriptures.  A 
covenant  between  parties  who  mutually  stipulate  and  agree,  was  by  the  Greeks  denoted 
by  IfVudr/Kij,  (suntheke,  not  diatheke,)  a  word  which  is  n;  t  once  found  in  the  apostolic 
writings. 

In  all  these  transactions  with  mankind,  proceeding  solely  from  God,  where  man  stip- 
ulates nothing,  and  God  every  thing,  our  word  covenant  do&s  not  fitly  express  the  import 
of  diatheke.  The  Apostles  use  this  word  in  tlieir  writings  thirty-three  times  ;  and,  while 
its  general  import  is  institution,  arrangement,  constitution,  or  dispensation,  it  is  some- 
times used  specially  to  denote  one  sort  of  institution :  ibr  a  covenant,  a  will,  a  testa- 
ment, are  each  special  institutions.  The  word  indenture,  or  the  phrase  articles  of  agree- 
ment, is  used  by  us  in  the  same  latitude  as  the  sacred  writers  used  the  word  diatheke.  We 
call  bonds,  and  covenants,  and  deeds  of  various  sorts,  indentures.  So  what  we  call  a  will, 
a  testament,  ,a  covenant,  an  economy,  or  arrangement  of  general  principles,  proceeding 
wholly  from  one  party,  the  Greeks  comprehend  in  the  word  diatheke.  Now,  as  the 
Apostles,  in  using  this  term,  allude  sometimes  to  a  simple  promise,  a  will  or  testament ; 
and  sometimes  to  a  general  arrangement  or  constitution,  we  have  thought  it  expedient 
to  .select  such  a  received  signification  of  the  term  as  will  best  express  its  meaning  in  the 
pa.ssage,  or  under  the  allusion  in  which  it  is  found  in  the  text;  always  preferring  the 
general  term  inxlitution,  when  the  connection  will  atlmit,  as  fully  expressive  of  its  gen- 
eral meaning — and  because  with  us  a  will,  a  testament,  a  covenant,  or  any  arrangement 
of  general  principles,  is  fitly  expressed  by  the  word  inxlitulion.  In  Gal.  iii.  15,  17,  the 
allusion  appears  to  be  rather  to  a  will  or  testament,  than  to  any  other  institution  known 
among  us.    This  will  was  ratified  with  Abraham  by  the  death  of  God's  appointed  r'' 


APPENDIX.  73 

tiiu,  tour  liiindieil  yearn  before  the  transaction  mediated  at  Mount  Sinai  by  Moses,  ami 
four  huiulifd  ;iiid  lliirlv  after  llie  tirst  pnmiisc  to  Abraham.  Hence  we  have  the  inher- 
itance and  the  heir  i-onstituted  by  tl>is  will,  debated  till  Paul  is  letl  (cliapter  iv.)  to  the 
two  great  institutions,  the  Jewish  and  the  Christian,  commonly  called  the  Old  and 
New  Testaments.  See,  in  the  vocabulary  of  ccmtrovcrted  terms  and  i)hra.ses,  the  word 
"  Covenant." 

To  these  remarks  we  will  add,  from  the  former  editions,  the  following,  from  Dr. 
Campbell's  Uisserlaiions  on  the  phrases.  Old  and  New  Te.'itamenLs : 

"It  is  proper  to  observe  further,  that,  from  signifying  the  two  religious  dispensations, 
they  came  soon  to  denote  the  books,  wherein  what  related  to  the.se  dispensations  was  con- 
tained; the  sacred  writing  of  the  Jews  being  called  7  ita'Aaia  (V<ii^;/k;/,  and  the  writings 
6ai)eradded  by  the  Apostles  and  Evangelists,  1/ km  fir/  dmS^Ki/.  We  have  one  example  in 
scripture  of  this  use  of  the  former  appellation.  The  Apostle  .says,  speaking  of  his  coun- 
trymen, '  Until  this  day  remaineth  the  vail  untakeu  away  in  the  reading  of  the  Old 
Testament.'  The  word  in  this  application  is  always  rendered  in  our  language,  Testament. 
We  have  in  this  followed  the  Vulgate,  as  most  modern  tran.slators  have  done.  In  the 
Geneva,  French,  the  word  is  rendered  both  ways  in  the  title,  that  the  one  may  serve  for 
explaining  the  other.  La  NouveatL  Testumerd  c'estt  a  dire  la  nouvelle  alliance,  etc.,  in  which 
they  copied  Beza,  who  says,  TetflamerUuiii  Novum,  give  Fcedus  Novum.  That  the  second 
rendering  of  the  word  is  the  better  version,  is  unquestionable ;  but  the  title  appropriated 
by  custom  to  a  particular  book,  is  on  the  same  footing  with  a  proper  name,  which  is 
hardly  considered  as  a  subject  for  criticism.  Thus  we  call  Cesar's  Diary,  Cesar's  Com- 
mentaries, from  their  Latin  name,  though  very  difl'ereiit  in  their  meaning  from  the  En- 
glish word." — Campbell's  Diss.  v.  Part  III. 

The  Old  Covenant  and  the  New  Covenant  occupy  but  a  few  sentences.  The  former 
is  contained,  perfect  and  entire,  in  the  words  engraved  on  the  two  tables  of  stone ;  and 
the  New,  which  was  promised  in  the  Prophets,  Paul  presents  in  a  few  verses.     Heb.  viii. 

MATTHEW,    CHAP.    IV.,    VERSE    1. 

Campbell  has  written  a  dissertation  of  more  than  thirty  octavo  pages,  on  the  words 
(iiufioAof,  iha/iuv,  and  liuiiioviov,  all  rendered  in  the  common  version,  devil.  O  diabo'Aoi;,  the 
devil,  as  a  proper  name,  applies  exclusively  to  the  arch  apostiite  Satan.  The  others  are 
never  confounded  with  it  in  the  sacred  scriptures,  but  are  applied  to  an  order  of  beings 
represented  as  very  numerous.  Diabolos  means  calumniator,  traduccr,  fal.se  accuser;  and 
is  sometimes,  in  this  sen.se,  in  the  singular  number,  applied  to  human  beings.  Thus  it  is 
applied  to  Judas.  And  in  the  plural  number  Paul  applies  it  three  times,  1  Tim.  iii.  1 1  ; 
^  Tim.  iii.  3;  Titus  ii.  3.  Twice  it  is  rendered  fake  accusers,  once,  slanderers,  applied  to 
both  males  and  females. 

"  What  the  precise  idea  of  the  demons,  to  whom  pos-sessions  were  ascribed,  then  was, 
it  would  perhaps  be  impossible  for  us,  with  any  certainty,  to  affirm ;  but  as  it  is  evident 
that  the  two  words,  devil  and  demon,  are  not  once  confounded,  though  the  lirst  occurs  in 
the  New  Testament  upward  of  thirty  times,  and  the  second  about  sixty;  they  can,  by  no 
jast  rule  of  interpretation,  be  rendered  by  the  same  term.  Po.s.se.ssions  are  never  attrib- 
uted to  the  being  termed  the  devil ;  nor  are  his  authority  and  dominion  ever  ascribed  to 
demons;  nay,  when  the  discriminating  appellations  of  the  devil  are  occasionally  men- 
tioned, demon  is  never  given  as  one. 

"  I  observe  further,  that  though  we  can  not  discover,  with  certainty,  from  all  that  is 
said  in  the  gospel  concerning  possessions,  whether  the  demons  were  conceived  to  be  the 
ghosts  of  wicked  men  deceased,  or  lapsed  angels,  or  ^as  was  the  opinion  of  some  early 
Christian  writers)  the  mongrel  breed  of  certain  angels,  (^whom  they  understood  by  'the 
Hirns  0/  God'  mentioned  in  Genesis,)  and  'the  dtiughters  of  men,' — it  is  plain  that  they 
were  conceived  to  be  malignant  spirits.  They  are  exhibited  ;us  the  causes  of  the  most 
direful  calamitiei  to  the  unhappy  persons  whom  they  possess — dumbness,  deafnes.s,  mad- 
ness, palsy,  epilepsy,  and  the  like.  The  descriptive  titles  given  them  always  denote  some 
ill  quality  or  other.  Most  frequently  they  are  allied  Trvtufiara  aKa-dapra,  unclean  spirits; 
sometimes,  Trviv/iura  n-anipn,  maiiijn.  spirits.  They  are  represented  as  conscious  that  they 
are  doomed  to  misery  and  torments,  though  their  punishment  be  for  a  while  suspended : 
'Art  thou  come  hither,'  baoaijusai  nt^ai;,  'to  torment  us  before  the  time?'  " 


74  APPEND    t. 


TABLE  XIY. 

.\POSTOLIC  WORDS  AND  PHRASES, 

WHICH  HAVE  BEEN  SUBJECTS  OF  CONTROVERSY  ;   ALPHABETICALLY  ARRANGED,  AND  DB 
FINED  FROM  THEIR  CURRENT  ACCEPTATION   IN  THE  CHRISTIAN  SCRIPTURES. 

Adoption,  TioScata,  huiothesia,  adoption,  or  the  choosing  for  a  boh,  Rom.  viii.  15,  23, 
ix.  4;  Gal.  iv.  5;  Epli.  i.  5.  Occurring  only  in  the  five  preceding  sentences,  its  mean- 
ing is  easily  ascertained.  The  spirit  of  adoption,  is  tlie  spirit  of  a  son  ;  the  adoption  of 
the  body  is  its  redemption  from  the  grave,  and  its  union  with  an  adopted  spirit  in  a  glo- 
I  i(jus  immortality.  The  adoption  which  pertained  to  Israel  according  to  the  flesh,  was 
their  peculiar  relation  to  God  from  among  all  nations,  and  his  paternal  government  over 
tlieni.  But  the  adoption  of  men,  through  Jesus  Clirist,  into  the  rank  of  sons  and  heirs 
of  God,  is  the  transcendent  glory  of  the  embassy  of  .Jesus,  and  of  his  religion. 

Age,  A'lir,  Aiun,  (derived  from  uei,  always,  and  ui',  being.)  Its  radical  idea  is  indef- 
inite duration.  It  is  in  all  versions  differently  translated.  We  have  the  phrase  eis  aiona, 
or  eis  toil,  uiiiiia,  in  the  singular  form,  thirty-two  times ;  and  in  the  plural  form,  twenty- 
.^ix  times,  translated  in  the  common  version,  "always"  and  "forever."  The  word  aion, 
in  other  pas-sages,  also  alludes  to  duration.  The  phrase,  "  Since,"  and  "  bel'ore  the  aion, 
(world)  began,"  occurs  in  Luke  i.  70;  .John  i.\.  32;  Acts  iii.  21;  xv.  18;  Eph.  iii.  9. 
The  phrase,  Sunteteia  tou  aionos,  occurs  in  Matthew  five  times,  rendered  "the  end  of  the 
world ;"  by  Dr.  Campbell,  "the  conclusion  of  this  state  ;"  and  in  Hebrews  ix.  26,  in  the 
plural  form,  rendered,  "  once  in  the  end  of  the  world."  Also,  1  Cor.  x.  11,  tele  tou  aionos, 
(end  of  the  world.)  2  Peter  iii.  18,  we  have  it  connected  with  day — "the  day  of  eter- 
nity"— tou  aionos.  Also,  with  King — "  King  of  Eternity,"  or  "  King  of  ages" — "  eternal 
King."  1  Tin'i.  i.  17.  It  is  also  found,  Eph.  ii.  7;  iii.  21 ;  Col.  i.  26,  rendered  ages.  Com. 
Ver.,  and  Eph.  iii.  11,  rendered  eternal.  Besides  the  above,  we  have  the  present  world, 
or,  "  this  world,"  Matt.  xii.  32;  Mark  x.  30;  Luke  xviii.  30;  Gal.  i.  4;  2  Tim.  iv.  10; 
Titus  ii.  12;  Epii.  i.  21 ;  Rom.  xii.  2 — and  "  the  world  to  come,"  Matt.  xii.  32;  Hebrews 
vi.  5. 

To  these  may  be  added,  "cares  of  this  world,"  Matt.  xiii.  22;  Mark  iv.  19.  "Chil- 
dren of  this  world,"  Luke  xvi.  8 ;  xx.  34.  "  Disputers  of  this  world,"  1  Cor.  i.  20. 
"Wisdom  of  this  world,"  1  Cor.  ii.  6.  "  Rulers  of  this  world,"  1  Cor.  ii.  6,  8.  "  Wise 
in  this  world,"  1  Cor.  iii.  18.  "God  of  this  world,"  2  Cor.  iv.  4.  "  Darkne.s3  of  this 
world,"  Eph.  vi.  12.  "He  made  the  worlds,"  and  "The  worlds  were  made,"  Hebrews  i. 
2;  xi.  3.  Once  only  is  it  rendered  coarse,  in  connection  with  Koa/ioc,  kosmos,  world;  Epli. 
ii.  2,  "The  course  of  this  kosinos." 

More  than  sixty  times  in  the  common  version,  aion  is  rendered  by  such  words  as  ex- 
press the  longest  duration.  It  also  indicates  a  state  of  things,  or  course  of  arrangements, 
which  we  sometimes  call  a  dispensation,  state,  or  age.  It  is  found  about  one  hundred 
times  in  the  Christian  Scriptures. 

The  word  kosmos,  translated  almost  uniformly  world,  which  is  found  one  hundred  and 
eighty-four  times  in  the  New  Testament,  is  in  some  respects  very  ditlerent  from  aion. 
Concerning  the  word  kosmos,  we  would  have  it  noticed,  that  it  is  never  found  in  the  plu- 
ral form  in  the  Christian  Scriptures.  There  is  but  one  kosmos,  though  different  aions, 
found  in  this  volume.  Kosmos  denotes  the  material  globe  with  all  its  elements — some- 
limes,  the  universe;  and,  by  a  figure  called  metonomy,  which  substitutes  the  thing  con- 
laining  for  the  thing  contained,  the  human  family  is  often  called  the  world.  God  is  said 
lo  have  loved  the  kosmos,  but  not  the  aion.  The  kosinos  is  said  to  have  been  founded; 
but  the  aions  di.spo.sed,  arranged,  or  constituted.  The  phrase  "  foundation  of  the  world," 
occurs  ten  times,  and  always  kosmos.  But  wherever  mere  time  or  continuance  is  implied, 
it  is  always  aion,  and  not  kosmos. 

As  we  have  given  all  the  places  where  aion  is  translated  loorld,  the  English  reader 
can  easily  ascertain  where  kosmos  occurs.  This  data  will  afl'ord  him  matter  for  re- 
flection. 

AMBASSADORS  of  Ciirist,  Upea6cv(,  (from  presbeuo,  to  go  upon,  or  perform  an  embas- 
sy.) The  verb  occurs  only  twice  in  the  writings  of  the  Apostles,  2  Cor.  v.  20;  Eph.  vi. 
20;  and  is  exclusively  applied  to  the  Apostles,  who  alone,  of  all  Christian  teachers,  car- 
ried a  message  from  the  person  of  the  Great  King  to  his  rebellious  subjects.  I'resbeun 
occurs  twice  in  Luke  in  this  sense,  chap.  xiv.  32;  xix.  14.  To  hold  a  commission  and 
carry  a  message  immediately  from  the  person  of  the  Prince. 

Analogy  of  faith,  Ava^Myiav  t^k  t/o?-h,)c,  amUoyian  tea  pisteos,  literally  the  analor/y 


APPINDIX.  TA 

(/  /ailk.  This  phrase,  indeed  the  word  analogia,  occurs  but  once  in  the  Christian  Scrip- 
lures.  We  have  in  tlie  same  connection,  the  plirase  /itrpov  re;  Triareuc^  viclron  tes  pinleoa, 
tlie  i-ieasnre  or  portion  of  faith,  Rom.  xii.  H,  U.  Tliia  phrase  also  occurs  but  once,  and 
naturally  means  the  portion  of  belief,  or  of  the  truth  believed,  which  the  speaker  is  sup- 
posed to  po.sscss.  Let  him  not  transcend  his  knowlodyc  of  the  truth,  but  speak  in  ac- 
cordance with  his  own  consciousness  of  what  be  understands  and  believes.  But  "the 
analogy  of  faith,"  or  proportion  of  faith,  is  not  so  easily  decided.  Analogy,  in  the  classic 
impovt  of  the  term,  means  re.seniblance,  or  in  accordance  with  something.  The  analogy 
of  faith,  in  speculative  theology,  mean.s,  "according  to  the  scope  or  system  of  revealed 
Irutb,"  which  is  so  arbitrary,  that  every  one's  own  system  is  his  analogy  of  faith.  Yet 
the  Apo.stle  might  mean,  let  him  interpret,  preach,  or  speak,  according  to  the  general 
scope  of  the  ancient  revelations.  But  there  is  a  meaning  more  in  accordance  with  the 
context,  which  we  prefer,  which  is  well  expressed  by  Professor  Stuart :  "  Let  not  the 
prophets  exceed  what  is  intrusted  to  them.  Let  them  keep  •^'itbin  the  bounds  of  their 
reason  and  consciousues.s,  and  not,  like  the  beatbcn,  (nuniteis,)  rave,  or  si)eak  they  know 
not  what."  To  this  agree  the  interpretations  of  C'brysostora,  Theodorel,  Oecumenius, 
Pelagius,  Calvin,  Flat,  Tboluck,  and  many  others,  says  Mr.  Stuart.  To  these  1  will 
add  Locke,  Dr.  O.Campbell,  and  Whitby,  who  learnedly  contend  that  iinalogia  here  im- 
ports proportion,  measure,  rate,  and  is  the  same  with  "  mea.sure  of  faith,"  verse  3.  The 
analogy  of  faith,  in  popular  import,  is  every  one's  own  creed ;  but  the  proportion  of 
lailh  is  every  one's  measure  of  knowledge  of  the  Christian  religion. 

Angel,  Ayti'Ojiq,  anijellon,  nu-ssenger,  occurs  one  buudred  and  eighty-three  times  in 
the  Christian  Scriptures,  and  is  ajiplied  to  celestial  spirits,  to  men,  good  and  bad;  to  the 
agents  of  Satan  ;  to  the  winds,  lire,  pestilence,  and  every  creature  which  (iod  employs  as 
his  special  agent.  It  is  the  name  of  oliice,  and  not  of  nature.  The  nature  of  the  celes- 
tial spirits  is  not  revealed  to  us,  but  they  are  known  as  messengers  of  God,  of  great  intel- 
lectual and  moral  endowments,  and  as  excelling  in  wisdom  and  power.  See  note  on  An- 
gel of  the  Lord,  Matthew  ii. 

AniUAl,  yiAH,  7iatural  man, '•tvxmoi  m'SpoTTo^,  psuchicos  anthropos.  This  term  is  first 
found  in  I  (Jorinthians  ii.  14,  and  by  the  King's  translatoi-s  is  rendered  the  ntitunil  man, 
contrasted  with  the  spiritual  man.  It  occurs  only  six  times  in  the  Christian  Scripturas, 
and  is  translated  in  the  common  version  by  the  following  words:  1  Cor.  ii.  14,  natural; 
1  Cor.  XV.  44,  twice  in  this  ver.se,  and  once  in  verse  46,  in  connection  wilb  body,  trans- 
lated niiiural;  James  iii.  15,  translated  sensiud;  .Jnde,  I'Jlh  verse,  applied  to  persons,  sen- 
sual.  It  is  three  times  applied  to  the  body,  which  is  certainly  animal;  once  to  wisdom, 
which  is  not  natural  wisdom  ;  and  twice  to  the  whole  person.  Parkhurst  defines  it  as 
signifying  animal  or  .sensual,  as  opposed  to  spiritual,  and  cites  1  Cor.  ii.  14;  James  iii. 
IT),  and  Jude  19th  verse,  in  proof  of  this.  His  second  and  last  meaning  of  it  is  animal, 
opposed  lo  xpiriiual  or  ijlorijied,  and  quotes  1  Cor.  xv.  44,  46,  as  proof.  We  prefer  animal  in 
the  p;issagc  farst  quoted ;  for  the  animal  man  there  spoken  of  is  supposed  lo  be  destitute  of 
all  knowledge  which  comes  by  revelation,  and  withal  so  sensual  as  lo  despise  it.  Locke 
also  prefers  animal  lo  natural  in  this  passage,  and  defines  the  animal  and  spiritual  man 
in  the  following  terms:  "The  animal  is  opposed  lo  the  spiriliud  man — the  one  signifying 
a  man  who  has  no  higher  principles  to  build  on  than  those  of  natur;d  re;uson  ;  the  other, 
a  man  thai  founds  his  faith  and  religion  on  divine  revelation." 

.■Vnswkk  of  a  good  con.sc'ience.  The  word  translated  answer,  is  eTrtfioiTe/in,  eperole- 
yna,  which  is  found  but  once  in  the  whole  volume.  The  verb  eperotao,  which  occuru 
filly-nine  limes,  from  which  it  is  derived,  signifies  lo  ask,  interrogate,  quesli<in,  inquire. 
Parkhurst  says,  that  "  the  Apostle  very  probably  alludes  to  the  (juestion  and  answers 
wbieb  we  learn  from  Tertullian  were  used  at  baptism.  The  Bishop  asked.  Dost  thou 
renounce  Satan  ?  Dost  thou  believe  in  Chri.st?  The  candidate  answereil,  1  renounce- 
I  believe."  [Carr,  in  his  Anliquitie«,  details  these  matters  more  fully.]  "This,  Ter- 
tullian, De  Baptismo,  chap,  xviii.,  calls  xponsionem  ,ia/«iis,  an  engagement  of  salvation." 
Grotius,  Mill,  and  Wolfius  concur  in  interpreting  eperotema,  1  Peter  iii.  3,  the  response  or 
answer. 

We  have  litl'e  or  no  confidence  in  the  many  comments  and  criticisms  we  have  read 
on  this  word,  and  the  whole  eonslruclion  of  this  i)a.s.sage,  and  we  have  examined  not  a 
lew.  The  common  rrench  render  it  tlie  rctponsc;  Beza,  the  stij^Uatinn;  Sir  Norlon 
Knalrhbull,  the  covenant;  others,  the  enr/ar/enicnl  of  a  good  conscience.  Macknigbl  is  in 
doubl,  Ihou^^h  he  gives  answer,  which  can  not  be  the  meaning  of  a  word  nalurally  de- 
fccnded  from  a  verb  more  than  fifty  times  remlered  to  ask,  to  srck,  lo  dexirr,  to  hcwccli,  ii> 
llie  common  version.  After  nnich  examinalion  of  all  the  alleged  ditticullie.s,  both  in 
Ibe  punctualion,  the  relative  /lo,  and  the  word  ipcrolcma,  we  adopt  llie  following  punelu- 
alion  and  lr:in8lation  of  this  iiassage;  which  is  ihe  most  natural,  ;ind,  we  lliink,  obvi- 
ously llie  most  defensible  : 

"  III  llie  days  of  Noah  when  the  Ark  was  preparing,  wherein  few  (that  is  eight)  souIh 
were  saved  through  water.  Immersion,  which  is  the  antitype,  does  also  now  save  Hs — 
not  the  putting  away  the  filth  of  the  Uesh.  but  the  seeking  of  a  good  conscience  toward 
God,  by  the  resurrection  of  Jesus  Cliri-i.' 


76  APPENDIX. 

Antichbist,  AvTixpiaroi;,  Antiehristos,  against  Chriht,  occurs  only  five  times — 1  John 
ii.  18,  twice,  22;  iv.  5;  2  Jolin,  7th  verse.  Antichrist  is  defined  by  John  to  lie  any  in- 
dividual who  denies  the  Father  and  the  Son.  Such  were  apostate  Christians,  who  re- 
nounced the  liope,  and  denied  the  Fatlier  and  the  Son.  Compare  1  John  ii.  18,  and  22. 
livery  spirit  that  conlesses  not  that  Jesus  Christ  has  actually  come  in  the  flesh,  literally 
and  truly,  profess  what  he  may,  has  the  spirit  of  Antichrist,  and  does  deny  both  the 
Father  and  tlie  Son.  Paul's  Man  of  Sin,  and  John's  Antichrist,  are  not  two  names  for 
the  same  personage. 

APOSTLE,  AiroaTolog,  Apostolos,  one  sent  by  another.  It  occurs  more  than  eiglity 
times  in  the  Christian  Scriptures.  It  is  applied  to  Jesus,  to  the  Twelve,  to  Barnabas, 
Sylvanus,  Timothy,  Epaphras,  and  some  others.  There  are  three  orders  mentioned  in 
the  sacred  writings.  Jesus  Christ  was  the  Apostle  of  God,  and  is  the  Apostle  of  the 
Christian  profession.  Heb.  iii.  1,  compared  with  John  xvii.  18.  It  is  applied  to  the 
twelve  ijersona!  companions  of  Jesus,  who  are  called  Ms  .Apostles;  and  it  is  applied  to 
persons  sent  out  by  the  congregations.     2  Cor.  viii.  23;  Phil.  ii.  25. 

Atonement,  Karo/.Aojv/,  Katatiage,  Irom  katallasso,  reconciliation.  It  occui-s,  Kom. 
v.  11;  xi.  15;  2  Cor.  v.  18,  19;  in  all  four  times:  in  the  first  instance  tran.slated  atone- 
ment in  the  common  version;  and  in  the  other  three,  reconciling,  reconciliation.  The 
verb  occurs,  Rom.  v,  10,  twice  ;  1  Cor.  vii.  11 ;  2  Cor.  v.  18, 19,  20 ;  in  all  six  times ;  and 
always  rendered  reconcile.  Keconciliation  is  the  coming  together  of  parties  at  variance. 
We  see  no  good  reason  why  it  should  not  always  be  translated  reconciliation. 

Baptize,  Barru,  ^aimiu,  bapto,  baptizo.  These  words  are  never  transtated  sprinkle 
or  pour,  either  in  the  eomnion  version,  or  in  any  other,  ancient  or  modern.  Bapto  oc- 
curs three  times;  Luke  xvi.  24;  John  xiii.  26;  Kev.  xix.  13;  and  is  always  transl.ated 
dip  by  tbe  authority  of  King  James.  Baptizo  occurs  seventy-nine  times  :  of  these,  sev- 
eiuy-seven  times  it  is  not  translated  at  all,  but  adopted  into  the  language;  and  twice, 
viz:  Mark  vii.  4;  Luke  xi.  38,  it  is  translated  wash,  without  regard  to  the  manner  in 
which  this  washing  was  performed.  Dr.  Campbell  explains  the  manner  of  this  washing 
in  his  note  on  Mark  vii.  4,  which  he  renders,  "  Wash  their  hands  by  dipping  them." 
All  lexicographers  translate  it  by  the  words  immerse,  dip,  or  plunge — not  one,  by  sprinkle 
or  pour;  metonomically,  some  translate  it  wash,  and  dye  (to  colorj. 

In  the  Greek  version  of  the  Old  Testameiu,  bapto  irequently  occurs  in  the  law,  and 
is  contiasted  with  sprinkling  and  pouring  in  the  performance  of  certain  rites,  where  every 
tbing  depended  on  the  manner  of  doing  thera.  Thus  we  have  sprinkle,  pour  and  dip,  in 
the  same  institution,  occurring  in  Leviticus  .xiv.  15,  16,  "'He  shall  pour  the  blood,  he 
shall  dip  his  finger  in  it,  and  he  shall  sprinkle  the  blood."  Here  we  have  cheo,  to  pour; 
raino,  to  sprinkle;  bapto,  to  dip,  contradistinguished  in  the  same  institution.  No  word 
in  the  Greek  language  is  more  definite. 

Baptism,  BoTv-wfia,  BaTTTt(!fio<;,  baptisma,  baptismos.  These  words  are  neither  in  the 
common  version,  nor  in  any  other,  translated  spi'inkling  or  pouring.  Baptismos  occurs 
four  times,  once  translated  washing;  and  baptisma,  twenty -two  times,  never  translated  at 
all  by  the  King's  authority  ;  but  by  Campbell  and  Macknight  sometimes  translated  im- 
(uersion,  and  in  other  places  retained  in  the  original  form  ;  but  never  by  them  rendered 
sprinkling  or  pouring. 

Baptism  in  kike. — Compare  Malacbi  iv.  and  Matthew  iii.  10,  11,  VI ;  from  which  it 
appears  that  to  l)e  "immersed  in  fire"  is  the  emblem  of  destruction,  as  the  "  burning  up 
ot  chaft,"  and  "  turning  of  dry  trees  into  fuel,"  were  the  emblems  of  this  visitation.  In 
the  day  of  vengeance  all  who  would  not  submit  to  Jesus  would  be  immersed  in  fire,  aa 
Malachi  foretold,  and  as  the  Baptist  preached  to  the  Pharisees  and  Sadducees. 

Baptism  in  the  Holy  Spirit,  as  promised  by  Jesus,  Acts  i.  5,  and  explained  on 
Pentecost,  .\cts  ii.,  and  in  the  liouse  of  Cornelias,  Acts  x.  16,  17,  indicates  tbose  super- 
natural gifts  of  the  Holy  Spirit  bestowed,  for  the  confirmation  of  the  testimony,  upon 
the  Apostles  and  first  converts  from  among  the  Jews  and  Gentiles.  This  immersion  of 
the  Jews  and  Gentiles  was  only  once,  as  in  the  case  of  private  or  personal  immersion. 
So  Peter  explains  it.  Acts  xi.  15,  compared  with  verses  16,  17.  These  gifts  appearing 
externally  and  internally  of  the  persons  on  the  Apostles  and  the  first  fruits  of  both  peo- 
ple, were  so  overwhelming  as  to  be  figuratively  called  an  immersion  in  the  Holy  Sj'irit. 

Bishop,  ^iriana-o^,  Episcopos,  overseer,  occurs  five  times :  Acts  xx.  28,  translated  orer- 
seer;  Phil.  i.  1,  bishops;  1  Tim.  iii.  2,  bishop;  Titus  i.  7,  bishop;  1  Peter  ii.  25,  buhop. 
Other  versions  have  it  sometimes  overseer,  and  sometimes  bishop.  The  verv.>  occurs  twice, 
episcopeo,  Hebrews  xii.  15,  "looking  diligently;"  and  1  Peter  v.  2,  "takin^  the  oversight." 
Episcope  also  occurs  four  times:  Luke  xix.  44,  translated  visitation;  Acts  i.  20,  bishopric, 
overseer's  office,  and  simply  office;  1  Tim.  iii.  1,  the  office  of  a  bishop;  and  1  Peter  ii.  12, 
visitation.  From  all  the  usages  of  this  word,  it  plainly  denotes  one  who  has  the  over- 
sight of  Christians,  a  plurality  of  such  w;is  in  many  of  the  ancient  congregations. 

Blasphemy,  Wjiapifua,  blaspheniia — speaking  against.  It  is  found  nineteen  times, 
applied  to  men,  to  God,  and  the  Holy  Spirit.  Matt.  xii.  31;  xv.  19;  xxvi.  G5;  Mark  ii. 
7;  iii.  28;  vii.  22;  xiv.  64;  John  x.  33;  Eph.  iv.  31;  Coll.  iii.  8;  1  Tim.  vi.  4;  Jucle, 


APPENDIX.  n 

0th  verxe;  Kev.  ii.  9;  xiii.  1,  5,  6 ;  xvii.  3 — from  an  examination  of  which  its  meaning 

may  be  rleiirly  disoeined. 

Body  of  Christ — Mynlical  Body. —  In  speculative  tlieology  a  name  given  to  the 
Clirislian  cuimnunily,  equivalent  to  llie  metiiplmiical  Ixidy  of  (Jlirist,  distinguished  from 
liis  natural  body.  Tliere  is  but  one  metaphoriml,  as  there  is  but  one  liUral  body  of 
Christ.  Of  this  body  all  Chrisiians  are  members  in  particular.  To  it  belong  all  the 
.Vpostles,  I'lophets,  iCvangelisls,  Teachers,  gills,  miracles,  and  honors  bestowed  by  its 
Head  after  bis  ^'lorilic:iti<)n.  This  body  is  the  temple  of  the  Holy  .Spirit.  .Jesus  is  the 
head,  and  the  Holy  Spirit  is  the  soul  of  this  body,  from  which  all  the  members  re- 
ceive lite,  health,  and  joy.  As  the  Head  is  glorified,  so  will  all  the  members  be  glori- 
fied with  him. 

Call,  Kn/<(j,  kalco,  and  TlpoaKa?^u,  proakaleo,  to  call,  to  invite,  occur  often  in  the  Chris- 
tian Scriptures,  the  latter  about  thirty  times,  and  the  former  about  one  himdrcd  and  fifty 
times.  The  latter  is  literally  to  call  to  one,  and  the  former  to  call  in  every  import  of 
that  word.  In  the  follo\ving  very  important  pas.sage8  it  is  jiroskaleo:  .Vets  ii.  39;  xiii. 
2 ;  xvi.  10.  In  the  last  passage  it  is  u.«:ed  to  denote  a  call  to  preach  the  gospel.  In  more 
than  twenty  of  the  places  where  it  is  found,  it  denotes  the  most  ordinary  calls  given  to 
oersons  on  all  sorts  of  occasions. 

Called,  K/'iyrof,  kletos,  from  kaleo,  to  call.  Kleios  is  found  eleven  times  in  the  sacred 
books — always  translated  called.  In  the  sacred  writings  it  appears  to  have  always  the 
same  meaning  in  which  our  Lord  used  it.  He  introduced  it.  Matt.  xx.  IG,  and  repeated 
it,  uhup.  xxii.  14,  "  Many  are  allied,  but  few  chosen."  The  called  are  all  wlio  professedly 
obey  Christ ;  but  the  approved  or  chosen  are  that  class  of  these  who  honor  their  profes- 
sion. It  occurs  eight  times  in  the  Epistles:  Kom.  i.  1,  6,  7;  viii.  28;  1  Cor.  i.  1,  2,  24; 
.Jude,  Lst  verse.  In  the  Kevelation,  chap.  xvii.  14,  it  is  used  as  descriptive  of  character. 
Those  that  are  with  the  Lamb  are  "  m/Zerf,  chosen,  and  faithful."  The  c«//cd,  indeed, 
are  now  very  many ;  but  the  choice  spirits,  or  the  chosen,  are  still  few. 

Callino,  Ki'/aic,  klesia,  profession ;  so  the  word  is  used  in  common  intercourse. 
Every  trade  is  termed  a  calling.  The  Christian's  calling  is  from  God,  and  leads  to  God. 
It  is  found  Kom.  xi.  29;  ICor.  i.  20;  vii.  20;  Eph.  i.  18;  iv.  1,  4;  Phil.  iii.  14;  2 
Thess.  i.  11 ;  2  Tim.  i.  9 ;  Heb.  iii.  1 ;  2  Peter  i.  10,  in  all  eleven  times.  1  Cor.  vii.  20, 
it  is  u.sed  to  designate  a  common  trade.  Eph.  i.  18,  it  is  translated  vocation.  In  all 
other  places,  aillimj;  and  refers  to  the  Christian  profession.  "  You  see  your  calling, 
brethren,"  says  Paul.  You  see  those  of  your  profession.  "Amongst  them  are  not  many 
noble,"  etc.  So  one  would  speak  to  any  fraternity,  if  he  desired  the  addr&ssed  to  form 
»  just  estimate  of  the  whole  profession. 

Charity,  x<'I"<:,  chuit,  charity,  free  gift,  favor.  This  word  is  often  confounded  with 
ayairij,  agape,  love.  1  Cor.  xiii.  aymrri,  love,  is  found  nine  times,  and  x'^l>"i,  not  once. 
Charit  is  not  once  translated  charity  by  the  authors  of  the  common  version;  and  agape, 
love,  is  rendered  charily  twenty-tive  times.  We  have  never  rendered  ayamj,  charily;  but 
have  sometimes  rendered  A'Vl',  charily,  when  the  connection  seemed  to  require  it. 

Christian,  xi"<''""'og,  Cliristiaiuw.  It  is  found  only  three  times  in  the  book  :  Acts  xi. 
26;  xxvi.  28;  and  1  Pet.  iv.  16,  and  was  a  name  given  to  the  disciples  of  Christ.  A 
Christian  is  one  who  believes  what  Jesus  says,  and  doas  what  he  bids  him. 

Chosen,  E/i/Mrof,  ckleklos, — elect,  chosen.  This  word  is  found  twenty-three  limes; 
seven  times  translated  chosen,  common  version,  Matthew  xx.  IG;  xxii.  14;  Luke  xziii, 
35;  R<imans  xvi.  13;  1  Peter  ii.  4,  9;  Kev.  xvii.  14;  and  sixteen  times  elect.  It  is  un- 
questionably used  sometimes  as  descriptive  of  character,  as  we  use  the  word  chosen  or 
choice — "  He  is  a  choice  or  chosen  General,"  not  regarding  the  manner  in  which  be  ob- 
tained the  office,  but  the  manner  in  which  he  performs  the  duty.  Paul  calls  Kufus  an 
elect  or  chosen  person  in  the  Lord,  and  ua  such  salutes  him.  He  salutes  .\ppelles  in  the 
same  sense;  but  chooses  another  word,  dokivws,  approved  in  the  Lord.  Matthew  xx.  16; 
and  xxii.  14,  it  seems  to  be  used  in  the  same  sense.  The  approved  are  few.  Thus  Paul 
speaks  of  a  few  in  Corinth  a«  chosen  or  approved,  in  comparison  of  the  many  called.  1 
Cor.  xi.  19.  The  adled  here  were  many,  (lor  he  says  they  were  all  called,)  but  the  chosen, 
{.\\e  approved,  were  few. 

Church,  E«>f(T/n,  Ecclexia,  congregation,  assembly,  occurs  one  hundred  and  twenty 
times  in  the  sacred  books.  It  is  derived  from  fiHi/tu,  I  call  out,  the  called  out.  Such  was 
the  assembly  in  the  wilderness,  first  designated  the  congregation.  It  is  an  iuwembly  of 
the  called,  or  those  who  are  brought  together  by  one  leader,  <jr  profession.  Tiie  wiioli' 
community  of  professing  Christians  make  the  one  body  or  congregation  of  Ibe  Lord; 
and  those  meeting  in  one  place,  constitute  the  Christian  congregation  in  that  place. 
This  word  is  applied  to  those  in  Jerusalem,  Konie,  Corinth,  Epiiesus;  and,  in  the  plural 
form,  to  the  churches  in  Galatia,  Jiidea,  Asia,  etc.  Gal.  i.  2,  22;  2  Cor.  viii.  1,  18,  23; 
xi.  28;  1  Cor.  vii.  17;  xvi.  19;  1  Thess.  i.  4.  It  is  also  very  ollen  applied  to  the  whole 
body  or  aggregate  of  the  faithful :  1  Cor.  XV.  9;  Eph.  i.  22;  v.  23,  24,  25,  27,  29,  32; 
Gal.  i.  13;  Phil.  iii.  6;  Col.  i.  24. 

CoMFOKTKU,  llaiinn'/.i/Tog,  jmraclctos,  advocate,  monitor,  comforter.  Advocate,  oi  one 
who  pleads  the  cause  of  another,  is  the  most  current  signification  of  this  word.  Park- 
34 


78  APPENDIX. 

liumt,  Greenfield,  llobertson,  and  Stokius,  give  it  as  the  most  general  meaning  of  the 
word.  Dr.  Campbell  in  some  places  prefers  monitor  or  guide.  Comforter  is  the  mo.st  re- 
mote meaning  of  the  word,  either  in  sacred  or  classic  use.  It  is  rendered  advocate  once 
only  by  the  King's  translators,  (1  John  ii.  1,)  and  four  times,  comforter.  Dr.  Campbell 
renders  it  monitor  four  times  in  John  xiv.  16,  2(3;  xv.  26;  xvi.  7.  Tliese  five  places  are 
all  the  places  in  which  it  is  found  in  the  sacred  writings  of  the  New  Institution.  We 
uniformly  render  it  advocate — because,  in  our  judgment,  the  work  of  advocating  the  pre- 
tensions of  Jesus  being  assigned  to  the  Holy  Spirit,  was  the  reason  why  he  was  called 
the  Paractetos — and  because  it  is  only  as  the  pleader  of  our  cause  Jesus  is  called  our 
n«/iaKA;?Tof,  (advocate,)  1  John  ii.  1. 

Coming  of  the  Son  or  Man  on  the  clouds  of  heaven.  Matt.  xxiv.  27,  37,  39,  30 ; 
xxvi.  64;  Mark  xiii.  26;  xiv.  62;  Luke  xxi.  27.  Whether  this  "Coming  of  the  Son  of 
Man"  denotes  a  literal,  or  a  figurative  coming,  is  a  question  which  has,  recently,  been 
much  agitated.  Since  the  days  of  President  Edwards'  History  of  Redemption  till  now, 
it  has  been  a  commonly  received  opinion,  that  there  are  four  comings  of  the  Son  of  Man 
spoken  of:  Of  these,  two  are  literal,  and  two  figurative — his  coming  in  the  flesh ;  his 
coming  to  destroy  Jerusalem;  liis  coming  to  destroy  the  works  of  the  Man  of  Sin,  and 
to  reign  with  his  saints  a  thousand  years  on  earth  ;  and  his  coming  to  judge  the  world 
at  the  last  day.  The  first  and  the  last  are  said  to  be  literal  and  personal  comings ;  the 
otiiers,  figurative. 

The  question  before  us  is  purely  a  literary  one ;  and  for  the  following  reasons  it  would 
seem  to  us  that,  however  we  may  talk  of  a  figurative  coming,  either  at  the  destruction  of 
Jerusalem,  or  of  the  apostasy,  the  phrase,  as  it  is  found  in  Matthew  and  Luke,  must  de- 
note a  personal  and  literal  coming  of  the  Son  of  Man : 

1.  On  leaving  the  temple  for  the  last  time.  Matt,  xxiii.  39,  he  told  the  representative 
of  the  Jewish  nation  that  their  house,  or  temple,  was  soon  to  be  deserted,  and  that  they 
should  not  again  see  him,  till  the  diiy  they  would  say,  "  Blessed  be  he  that  comes  in  tlie 
name  of  tlie  Lord."  After  going  out  of  the  temple,  this  coming  is  made  the  subject  of 
conversation  between  him  and  his  disciples  in  private,  chap,  xxiv.,  and  of  course  must 
be  explained  to  them  in  the  sense  in  wliich  it  was  expressed  in  the  temple;  and  there 
we  learn  it  was  such  a  coming,  or  return  of  the  Saviour,  as  could  be  seen  by  the  Jews — 
"You  shall  not  see  me"  till  a  particular  day. 

2.  The  'Apostles  ask,  "  What  shall  be  the  sign  of  thy  coming?"  and  as  they  must 
have  understood  him  in  the  sense  he  delivered  himself  in  the  temple,  he  would  answer 
them  in  the  same  sense ;  for  had  they  misunderstood  him,  he  would  have  corrected 
tliem,  as  his  manner  was.  The  conversation  was  then  about  a  personal,  and  not  a  figura- 
tive coming  of  the  Son  of  Man. 

3.  As  his  going  away,  or  his  absence,  was  not  figurative,  but  literal  and  personal,  so 
must  his  return,  or  coming,  be  literal  and  personal,  el.se  there  is  an  application  of  words 
in  a  double  sense  in  one  and  the  same  period ;  and  if  so,  rules  of  interpretation  are 
wholly  unavailing. 

4.  But  the  coming  of  the  Son  of  Man  introduced  Matt.  xxiv.  could  not  apply  to  Je- 
rusalem's ruin  ;  for  the  Jews  did  not  tlien  see  him,  nor  say  to  him,  "  Blessed  be  he  that 
comes  in  the  name  of  the  Lord,"  which  he  declared  would  be  the  case  when  he  would 
next  come.  As  they  have  not  yet  thu.s  addressed  him,  we  are  assured  that  he  has  not 
come  in  the  sense  of  Matt,  xxiii.  and  xxiv. 

6.  As  the  Lord  addressed  the  Scribes  and  Pharisees  as  representing  the  nation,  so  he 
addiesses  his  disciples  a.s  representing  his  body,  the  congregation  of  saints ;  and  after 
telling  them,  in  order,  the  things  that  must  happen  them.,  and  the  nations,  before  the  com- 
ing of  the  Son  of  Man,  he  places  that  event  (Luke  xxi.  27,  and  Matt.  xxiv.  27)  after  the 
destruction  of  Jerusalem,  the  dispersion  of  the  nation,  and  the  long  persecutions  and  suf- 
ferings of  the  real  followers  of  the  Lord. 

6.  When  they  should  see  these  signs,  they  were  tauglit  to  rejoice,  inferring  that  their 
deliverance,  or  redemption,  drew  nigh.  But  this  deliverance  lias  not  yet  arrived;  con- 
sequently, the  Son  of  Man  has  not  yet  come  on  the  clouds  of  heaven. 

7.  But  this  coming  can  not  be  secret,  or  figurative,  for  it  is  to  be  as  visible  and  striking 
as  the  lightning  which,  breaking  forth  from  the  east,  shines  even  to  the  setting  sun — "so 
shall  the  coming  of  the  Son  of  Man  be." 

8.  Neither  is  it  spoken  of  as  if  there  were  a  plurality  of  events  called  "  comings  of 
the  Lord,"  but  as  one  and  singular — The  coming  of  the  Son  of  Man. 

9.  Again,  as  Daniel  the  prophet  is  quoted  in  reference  to  the  desolations  coming  upon 
the  city  and  sanctuary,  it  is  natural  to  suppose  that  the  disciples  would  also  rememoer 
that  Daniel  had  placed  tlie  coming  of  the  Son  of  Man  at  the  destruction  of  the  little  horn, 
when  the  "  thrones  were  ca.st  down,"  and  "the  beast  was  slain,  and  his  body  destroyed 
md  given  to  the  burning  flame,"  and  therefore  could  not  be  led  to  think  that  "  the  com- 
ing of  the  Son  of  Man"  was  either  figurative,  or  to  be  at  the  desolations  which  came  on 
J  udea. 

10.  But  as  seven  parables  are  introduced,  in  this  discourse,  to  explain  the  coming  of 
the  Son  of  Man,  or  the  Saviour's  return  ;  and  as  the  livst  of  them  is  on  all  hands  agreed 


APPENDIX.  79 

to  denote  a  personal,  and  not  a  figurative  coining,  we  are  comiielled  to  the  concluiiion, 
that  tlie  coming  so  often  mentioned  and  ?o  fully  explained,  nnist  always  be  one  and  the 
eamc,  which  the  last  of  the  seven  parables  certainly  makes  literal  and  personal.  These 
seven  parables,  or  comparisons,  all  found  in  one  and  the  same  discourse,  relative  to  one 
and  the  same  coming  of  the  Lord,  are  Urst,  the  jiaralile  of  (he  lig-lree;  from  this  lie 
teaches  them  to  know  when  his  coming  is  neai' — second,  the  days  ol  Noah  and  the  del- 
uge, sudden  and  unexi)cctcd  by  the  world  ;  "  So  shall  the  coming  of  the  Son  of  Man 
be" — third,  the  parable  of  the  thief;  "lie  you  also  ready;  lor  in  such  an  Injur  as  yoii 
think  not,  the  Sou  of  Man  rume.i" — fourth,  the  parable  of  the  faillifiil  and  unfaithful  ser- 
vant; "The  master  of  that  servant  shall  ccnue  in  a  day  when  he  looks  not  for  him" — fifth, 
the  parable  of  the  marriage,  or  of  the  wise  and  the  foolish  virgins;  "Behold  the  Hride- 
groom  comes- :  go  out  and  meet  him" — sixth,  the  parable  of  the  talents  ;  "After  a  long 
time,  the  lord  of  those  servants  comes,  and  reckons  with  them" — seventh,  the  parable  of 
the  sheep  and  the  goats  ;  "  When  the  Son  of  Man  shall  come  in  his  glory,"  or  in  the  clouds, 
he  will  gather  the  Gentiles,  all  the  nations,  before  him,  and  separate  the  good  from  the 
bad.  The  coming  of  the  Son  of  Man  is  always  kept  in  view,  in  these  seven  comparisons ; 
and  if  we  regard  any  one  of  them  as  literal,  we  must  so  regard  them  all. 

These  are  a  few,  and  but  a  few,  of  the  reasons  which  incline  us  to  regard  this  coming 
of  the  Son  of  Man  as  not  figurative,  but  literal :  and  not  at  the  time  of  the  destruction 
of  Jerusalem,  but  at  the  close  of  the  times  of  the  Gentiles. 

To  this'  import  of  the  phrase,  the  most  plausible  objection  is  drawn  from  the  saying. 
This  generation  shall  not  pass,  or  fail,  till  all  these  things  be  fullilled.  But,  as  it  will  be 
seen  under  tlie  word  "generation,"  in  the  judgment  of  lexicographers,  and  some  able 
biblical  critics,  the  word  geiiea  signifies  not  only  the  race  of  living  men  on  the  earth  at 
one  time,  but  nation,  people,  or  race,  as  a  distinct  and  peculiar  stock  or  family.  Indeed, 
the  word  ijcntrution,  at  the  time  of  the  King's  version,  signitied  nation,  or  people,  very 
frequently,  as  will  be  seen  by  e.Kamining  the  following  passages:  Prov.  xxx.  11,  VI,  13, 
14;  Ps.  xxiv.  4-6 ;  xiv.  6;  xxvii.  30;  cxii.  2;  1  Peter  ii.  9:  compare  Jer.  ii.  28,  31; 
vii.  28,  30;  Deut.  xxxi.  29;  xxxii.  6.  "A  nation  void  of  eoun.sel,"  is  at  another  time 
^lled  "  a  froward  generation  ;"  a  peculiar  people  is  also  called  a  chosen  generation.  To 
this  it  may  be  added,  that  the  word  translated  kindred  is  often,  in  the  Septuagint,  this 
same  gencci,  at  other  times  translated  generation.  From  all  which  it  appears  that  oim 
Lord  meant  no  less  than  that  the  nation,  or  race  of  people  among  whom,  and  in  refer- 
ence to  whom,  the.se  things  were  spoken,  should  continue  to  exist,  notwithstanding  all 
their  desolations  and  dispersions,  till  he  came  again,  and  then  they  should  hail  him  as 
blessed,  coming  in  the  name  of  Jehovah. 

(.Vjnfession  to  salvation,  O/ioAfi) tij,  homologeo,  I  confess,  or  profess ;  whence  comes 
Ofio'jj}ia,  konwlogia,  confession,  profession.  The  verb  occurs,  translated,  common  version, 
to  confess,  in  Matt.  x.  32,  twice;  Luke  xii.  8,  twice;  John  i.  20,  twice;  ix.  22;  xii.  42; 
Acts  xxiii.  8;  xxiv.  14;  Kom.  x.  9,  10;  1  Tim.  vi.  12;  Ileb.  xi.  13;  1  John  i.  9;  iv.  2, 
3,  15;  2  John,  7th  verse.  It  is  only  twice  translated  pro/ess,  (Matt.  vii.  23;  Titus  i.  16;) 
once,  to  promise  u'ith  an  oath,  (Matt.  xiv.  7;)  and  once,  to  give  thanks,  (Heb.  xiii.  15) — in 
all  twenty-four  times. 

Homologia,  conjeasion  or  profession,  occurs  six  times;  translated  pro/exsion,  2  Cor.  ix. 
13;  Heb.  iii.  1;  iv.  14;  x.  23;  tran.slated  confession,  1  Tim.  vi.  12,  13.  Macknight  has  it 
con/ension  twice  in  the  Hebrews.  Excepting  2  Cor.  ix.  13,  where  the  phrase  reejuired  a 
change,  we  have  it  always  conj'ession.  "Confession  of  the  faith"  is  a  public  avowal  of  it 
at  the  time  of  putting  on  Christ,  to  which  salvation  is  annexed.     Komans  x.  9,  10. 

Exomologeo  occurs  eleven  times,  and  is  equivalent  to  acknowledging  publicly,  or  con- 
fessing from  tlie  heart,  and  is  the  word  generally  used  for  confessing  sins.  In  this  atiABe 
it  is  found  in  Matt.  iii.  6;  Mark  i.  5 ;  Actsxix.l8;  Kom.  xiv. 11;  James  v.  16.  U  is 
also  translated  (common  version)  once  by  promise,  Luke  xxii.  6;  and  twice  by  g'v^ng 
thanks,  Luke  x.  21 ;  Matt.  xi.  25. 

Conscience  occurs  in  the  common  version  thirty  times,  and  once  in  the  plural  form, 
2Cor.  v.  11;  for  which  we  have  in  the  original,  Ivvni-h/aic,  suneidesis,  compounded  of 
tun,  together,  and  eideo,  to  see  or  know — in  Latin  con  scio;  whence  comes  coiuvience, 
the  power  of  judging  ourselves,  which  is  always  in  accordance  with  the  knowWge  of 
•  -irselve.s,  and  the  relations  in  which  we  stand  to  our  Creator  and  fellow  creature  The 
conscience  is  said  to  be  weak,  when  knowledge  is  limited ;  pure,  when  free  from  iccu.sa- 
tion;  and  en'/,  when  polluted  with  guilt. 

Covenant,  AmiJjyw?,  diulheke — institution,  arrangement,  constitution,  coverifjt,  and 
sometimes  dispensation — occurs  in  the  Christian  Scrijitures  thirty -three  times ;  t.;  iinsluled 
sometimes  leslament,  will.      See  note  on  Covenant  and  Testament,  ii.  72. 

The  New  JDiatlieke  is  spoken  of,  Matt.  xxvi.  28;  Mark.  iv.  24;  Luke  xxii.  9.0;  1  Cor. 
xi.  26;  2  Cor.  iii.  6;  Gal.  iv.  24;  Hebrews  vii.  22;  viii.  6,  8,  10;  ix.  15;  x.  16;  xii.  24; 
xiii.  20. 

Deacon,  inaKovnr,  diakonos,  minister,  servant,  deacon,  (translated  somelime-o  almoner. 
because  they  ininiatered  to  the  imor,)  occurs,  -Matt.  xx.  26;  xxii.  13;  xxiii.  11 ;  Mark  ix 
35;  X. 43;  John  ii.5,9;  xii.  26;  Kom.  xiv.  4  ;  xv.8;  xvi.  1 ;  1   Cor.iii.o;  "J  Cor.  iii. 


80  APPENDIX. 

6;  vi.  1;  xi.  15,  23;  Gal.  ii.  17;  Eph.  iii.  7;  vi.  21;  Phil.  J.  1;  Col.  i.  7,23,  25;  W.  7 

1  Tliess.  iii.  2;  1  Tim.  iii.  S,  12 ;  iv.  G — tliirty-one  times,  applied  to  males  and  females, 
\vliosp  Inisiiicss  it  was  to  serve  the  whole  congregation  in  any  capacity. 

Dead — "  Let  the  dead  bury  their  dead."  Metaphorically,  they  who  are  not  alive  to 
(rod,  may  buiy  those  who  are  literally  dead.  "Site  that  lives  in  pleasure  is  dead  while 
she  lives."  Thus  we  have  the  dead  and  a/iue  literally  and  metaphorically  used  in  the 
sacred  writings. 

Demon,  Aaifiuv,  daivion,  supposed  to  be  the  ministers  of  Satan ;  though  the  spirit  of 
a  dead  man  is  called  demon,  without  respect  to  his  character ;  but  generally  they  are 
luuierstood  to  be  unclean  spirits.     See  note  on  the  words  diabolos,  daimon,  and  dainumion. 

Devil,  Satan,  AiaCo/kf  0  larava^,  Diabolos  Satanas.    See  note  above  referred  to. 

Economy,  OiKom/na,  Oikonomia,  economy,  administration  of  aflfairs — from  oikos,  a 
(louse,  nemos,  from  nemo,  to  administer — economy,  the  management  of  a  family;  hence 
[ii-rangement,  dispensation,  or  administration,  in  a  more  general  sense — occurs,  Luke  xvi. 
2,  o,  4,  stewardship,  management  of  afi'airs ;  1  Cor.  ix.  17,  dispensation  "  of  the  gospel ;" 
common  version,  Eph.  i.  10,  dispensation  "  of  the  fullness  of  times ;"  iii.  2,  9 ;  Col.  i.  25; 
I  Tim.  i.  4,  common  version,  "godly  edifying" — in  all  nineteen  times.  The  Christian 
economy  and  ire  Christian  dispensation,  are,  therefore,  two  versions  of  the  same  phrase. 
The  economy  oj  the  gospel,  the  economy  of  God,  or  of  Heaven,  is  an  adoption  rather  th.in 
a  translation  of  the  phrase.  The  stewardship  of  the  gospel  house  belonged  to  the  Apos- 
tles; therefore,  they  called  them.selves,  "stewards  of  the  secrets  of  God." 

Elder,  JlpeobvTcpog,  presbyter;  whence  the  word  presbytery.  This  word  was  in  the  an- 
tecedent dispensation  applied  to  those  who  presided  over  the  congregation  of  Israel. 
Thas  it  was  appropriated  to  a  certain  class  of  officers  among  the  Jews  centuries  before 
the  Christian  era.  The  elders  or  eldership  of  one  synagogue,  or  particular  congregation, 
were  denominated  the  presbuterion,  presbytery. 

Presbuterio7i,  presbytery,  occurs,  Luke  xxii.  66,  and  is  applied  to  the  council  of  elders 
which  presided  over  the  jews,  whose  office  was  chiefly  political.  In  Acts  xxii.  5,  it  is 
(common  version)  translated  "  the  estate  of  the  elders,"  the  presbytery  or  sanhediim,  the 
senate  which  governed  the  n.ation.  It  is  found  applied  to  the  eldership  of  the  Christian 
congregation,  1  Tim.  iv.  14,  "The  laying  on  of  the  hands  of  the  presbytery  " — or  estate 
of  the  elders — eldership. — Mucknight.  These  are  the  only  occurrences  of  the  word  pres- 
bytery in  the  Christia  n  Scriptures. 

Fresbuteros,  an  elder,  occurs  sixty-seven  times.  It  is  applied  often  in  the  historical 
books  to  the  elders  among  the  Jews.  In  the  Acts  of  the  Apostles  it  begins  to  be  applied 
to  the  elders  of  the  Christian  communities.  We  have  the  phrase,  "  apostles  and  elders  " 
contradistinguished  several  times.  In  Acts  xv.  2, 4,  6,  22,  we  find  them  four  times  in  the 
same  sentence. 

Apo.stles  were  sometimes  called  elders;  for  the  word  is  used  to  designate  a  senior,  an 
old  man,  1  Tim.  v.  1,  2.  All  old  men  in  this  sense  are  called  elders.  John  calls  him- 
self an  elder  in  the  year  70  of  his  life,  when  he  wrote  his  second  and  third  epistles,  verse 
1 ;  and  Peter  called  himself  an  elder,  1  Pet.  v.  1.  Paul  calls  himself  presbutes,  an  aged 
man,  Phil.  9th  verse — though  he  may  have  had  an  allusion  to  the  oflice  of  an  ambassa- 
dor, as  this  word  presbutes  sometimes  indicates. 

The  word  Priest,  from  the  Saxon  Preostor,  contracted  Preste  and  Priest,  is  a  corrup- 
tion of  Presbyter.  The  High  and  Low  Dutch  have  Priesler;  the  French,  Prestre;  the 
Italian,  Prete;  and  the  Spanish,  Presbytero. 

Elder,  as  the  name  of  an  officer  in  the  Christian  Church,  is  defined  Acts  xx.  17,  28; 
Titus  i.  5,  7  ;  1  Peter  v.  1,  5 — from  all  which  it  appears  that  the  same  duties — oversight, 
ruling,  teaching,  etc.,  which  the  term  Bishop  imported,  were  discharged  bv  the  elders. 
Some,  however,  devoted  themselves  especially  to  presiding ;  while  others  labored  in  the 
word  and  teaching.     1  Tim.  v.  17. 

Election,  Ek/Ioj7,  ekloge — election,  choice,  chosen,  approved,  beloved;  metonomi- 
cally  used  for  the  persons  chosen,  approved,  or  beloved.  It  occurs  only  seven  times: 
Acts  ix.  15,  chosen.  Rom.  ix.  11 ;  xi.  5  ;  vii.  28 ;  1  Thess.  i.  4,  election.  2  Peter  i.  10, 
Make  your  election  sure.    See  chosen. 

Eternal,  A(6)I7os,  aionios,  eternal,  everlasting,  forever,  occurs  seventy-five  times  in 
the  Christian  Scriptures.  Wherever  we  have  the  words  "  eternal,"  and  "  everlasting"  in 
the  common  version,  or  this,  it  is  aionios  in  the  original.  It  is  thrice  applied  to  fire ; 
Matt,  xviii.  8,  25,  41 ;  Jude,  7th  verse.  Thrice  to  glory  :  2  Cor.  iv.  17 ;  2  Tim.  ii.  10  ;  1 
Pet.  V.  10.  Once  to  the  following  :  Punishment,  Matt.  xxv.  46  ;  Destruction,  2  Thess.  i. 
9 ;  Damnation,  Mark  iii.  29  ;  Habitation,  Luke  xvi.  19  ;  Chains,  Jude,  6th  verse ;  Cove- 
nant, Heb.  xiii.  30;  Gospel,  Rev.  xiv.  6;  Kingdom,  2  Pet.  i.  11  ;  Power,  1  Tim.  yi  16; 
Purpose,  Eph.  iii.  11 ;  House,  2  Cor.  v.  1  ;  Spirit,  Heb.  ix.  14 ;  Inheritance,  Heb.  ix.  15; 
Judgment,  Heb.  vi.  2 ;  Redemption,  Heb.  ix.  J  2 ;  Salvation,  Heb.  v.  9 ;  Consolation,  2 
Thess.  ii.  16;  Unseen  things,  2  Cor.  iv.  18.  ii  is  three  times  applied  to  the  ages,  [see 
age,]  once  in  Philemon  translated  forever,  16th  verse.  It  is  applied  to  life.  Com.  Ver. 
eternal  life,  thirty-one  times;  everlasting  life,   fourteen  times.     We  have  eternal  life 


APPKM'IX. 


81 


'oriv-iive  times,  aionion  zoe;  once,  the  eternal  King,  1  Tim.  i.  17;  and  once^  "the  ever 
lasting  God,"  Rom.  xvi.  26. 

Eteknal  Life.  'Ihe  phrase,  Eternal  Life,  the  burden  of  the  New  Testantcnt,  occurs 
not  once  in  all  Ihe  Jewish  Script ure«.  But  the  Chrislian  religion  proposes  an  everla.sting 
constitution,  adruinistered  by  an  eternal  King,  who,  having  achieved  an  eternal  redemp- 
tion, Wiis  crowned  with  eternal  glory,  to  bestow  an  eternal  inheritance,  in  an  everlasting 
kingdom,  with  everlasting  consolations,  according  to  an  eternal  purpo-se,  to  make  eternal 
life  a  free  gift  to  all  the  heirs  of  an  everlasting  salvation.  If  lliis  word  implies  not  du- 
ration without  end,  there  is  no  life  without  end. 

Evangelist,  Emyyti'/.iari/r^  euMmjelistes,  evangelist,  occurs  three  times  :  Acts  xxi.  8  ; 
Eph.  iv.  11 ;  2  Tim.  iv.  5.  The  work  of  an  evangelist  was  to  preach  the  gospel  and  plant 
churches. 

ExHOBTATloN,  ilapnu/j/ai(,  paraklcsis,  exhortation,  consolation,  comfort,  occurs  twenty- 
nine  times — translated  by  all  interjireters  both  consolation  and  exhortation.  When  con- 
nected with  speaking,  exhortation  is  the  most  appropriate,  bec;iuse  consolation  is  the  end 
proposed,  and  exlKJi-talimi  the  means.  lie  that  consoles  or  comforts  does  it  by  exhorta- 
tion. Thus  Barnabas  was  a  son  of  exhortation,  and  a  consolation  to  many,  becau.se  em- 
inent in  this  gift.     Aetsxi.  28  ;  xiii.  13;  xxiv.  22. 

Faith,  YIiotic,  pislis — I'aith,  belief,  trust,  conhdence.  When  a  person  confidea  in  tes- 
timony, he  believes  it,  or  has  faith  in  it.  When  a  person  has  conhdence  in  a  man,  he 
trusts  in  hiiu,  or  has  faith  in  him.  It  always  presupposes  testimony  ;  for  where  there  is 
nothing  said,  reported,  or  testified,  there  can  be  nothing  believed  or  disbelieved.  The 
verb  pislem  [I  believe]  occurs  two  hundred  and  forty-six  times ;  and  the  nomi  pixtia  [faith] 
occurs  two  hundred  and  forty-four  times.  We  have  the  phrases,  "  believe  on  him,"  "  be- 
lieve in  him,"  and  "  believe  him."  When  anyone  receives  testimony  as  true,  he  believes 
it ;  and  when  he  regards  the  promises  of  any  per.son  as  true  and  certain,  he  believes  on 
him,  or  in  him.  The  simple  delinition  of  this  teiia,  of  so  frequent  occurrence,  is,  Ihe  as- 
eurunce  or  coinHction  that  tealiinonij  is  true.  When  regarded  as  a  principle  of  action,  I'aul 
defines  it,  "the  contidence  of  things  liojied  lor;  the  conviction,  evidence,  or  demonstra- 
tion, of  things  not  seen."     Heb.  xi.  1. 

Foreknowledge,  lVo)7'offic.-,  proynosia.  Foreknowledge  occurs  twice  :  Acts  ii.  23;  1 
Pet.  i.  2 — proginosko  [1  foreknow]  occurs  live  times:  Acts  xxvi.  .0;  Romans  viii.  29;  xi. 
2;  1  Pet.  i.  20;  2  I'et.  iii.  17.  It  is,  in  the  common  version,  translated /m-eonfai'racrf,  1  Pet. 
i.  20,  and  in  2  Pet.  iii.  17,  "you  knew  before;"  in  the  other  places,  in  the  same  man- 
ner. Know,  in  the  Hebrew  idiom,  signities  sometimes  to  approve,  to  acknowledge,  and 
to  make  known,  "The  Lord  knows  them  that  are  his" — approves  them.  "The  world 
knows  us  not" — acknowledges,  approves  us  not.  "I  will  know  nothing  among  you" — 
make  known  nothing  among  you:  1  Uor.  ii.  2. — Macknight. 

Fullne-ss  ov  time,  IVl'iP"!"!-  row  xP"'""^,  Pleroma  tou  chronou.  The  fullneas  of  time, 
the  completion  of  any  period  of  time,  Qal.  iv.  4;  Eph.  i.  10.  The  completion  of  the  pe- 
riod which  was  to  precede  the  Messiah. 

Fullness  op  the  Gentiles — The  completion  of  the  salvation  of  the  Gentiles,  or 
the  bringing  of  all  the  Gentiles  into  the  kingdom  of  Jesus. 

The  pleroma  of  times  of  the  Gentiles,  and  of  the  Jews,  are  topics  of  much  interest 
in  the  apostolic  writings.  Rom.  xi.  12,  25.  The  fullness  of  the  times  of  the  .Tews,  of 
the  times  of  the  Gentiles,  and  of  all  the  great  epochs  is  spoken  of,  Eph.  i.  10,  where  Mat- 
ron, seiisons  or  epochs,  instead  of  chronon,  is  used.  The  Jews  had  their  time  of  being 
(Jod's  people;  the  Gentiles  will  soon  have  had  their  time;  and  then  God  will  bring  in 
the  Jews  under  a  new  arrangement.  The  word  pleroma  occurs  sixteen  times.  The 
church  is  called  the  fullness  of  Christ,  or  "  the  fullness  of  him  who  tills  all  in  all." 
Eph.  i.  23. 

Generation,  I'fita,  genea — generation,  race,  or  age  of  men,  occurs  forty  times;  and 
in  ihe  King's  version  is  Imiuently  rendered  "generation,"  and  once,  "nation,"  Phil.  ii. 
15.  t'amprjell  sometimes  renders  it  r(tce  and  generation.  Much  depends  on  the  pref- 
erence given  to  its  meaning  in  understanding  Matt,  xxiv.  34.  It  is  enough  for  us  to  say. 
that  either  race  or  generation  is  the  current  meaning  of  the  word.  Beai  has  Iransliited 
it  about  twenty  times,  genx,  nation. 

OiFr  OP  TUB  Holy  Spikit. — This  phrase  occurs  but  twice;  Acts  ii.  38  ;  x.  46;  and 
in  both  places  desigmiles  the  splendid  miraculous  inlluences  of  the  Holy  Spirit.  Aopea, 
dorta.  and  not  x"l>":,  charix,  is  (he  word  u.sed  here.  This  same  niirariilmis  display  is  called 
"the  gift  of  (lod,"  .\elsviii.  20,  iiiid  "the  same  gift,"  .\c!s  xi.  17,  In  luitli  of  which  tin- 
r&i  IS  f.iund.  Besides  these,  this  W(.rd  dorcn,  is  found,  John  iv.  10;  Kom.  v.  1.'),  17;  ;< 
Cor.  ix  %');  Eph.  iii.  7;  iv.  7;  Heb.  vi.  4 — in  all  eleven  times.  See  "  Uapticm  A'  he 
Holy  Snirit." 

Goal  EI .  Evayyc?Mov,  euangelium — good  news,  glad  tidings.  The  promise  of  '^li-wing 
ull  nations  in  the  seed  of  Abraham,  ii<  called  gospel,  (Jal.  ill.  8.  The  promise  uf  *  icnl 
in  Canaan,  is  ci>lled  gospel,  Heb.  iv.  2.  Theannuiiriation  uf  the  birth  of  the  MeMiikJ.la 
called  •/'•spd  b/  Ihe  angel.-,  Lu'  '.  ii.  10.  Hut  thai  which  is  emphalically  called  XU}t  108- 
PEL,  is  what  was  first  promulgtd  in  JeniM.ilem,  iniliidiiig  the  faeu  •'(  lb"  deatU.  burial 


82  APPENDIX. 

and  resurrection  of  Jesus ;  from  which  arose  the  proclamation  of  remission,  adoptioa 

and  eternal  glory.     EuangeUzo,  to  proclaim  good  news;  and  euanijcUam,  good  news,  oc- 
cur iii-equently — the  former  tifty-seven  times;  and  the  latter  seventy-six  times. 

Grace,  x"-P'i,chark,  occurs  one  hundred  and  fil'ty-six  times,  rendered /at)or  and  grace. 
It  is  found  in  numerou.s  acceptations  in  the  volume.  Parkhurst  and  Greenfield  giv? 
some  fifteen  meanings  to  it;  such  as  acceptance,  benefit,  liljerality,  contributions,  thanks, 
gratitude,  graciousneas,  kindness,  grace,  a  gift,  etc.  On  the  last  Parkhurst  observes. 
"While  the  miraculous  influences  of  the  Spirit  are  ca'lled  gifts,  or  .sep.irately,  a  gift ;  and 
though  I  firmly  believe  his  blessed  operations  or  influences  in  the  hearts  of  ordinary  be- 
lievers in  general ;  yet,  that  A'n/^'f,  charis,  is  ever  in  the  New  Testament  particularly  used 
for  these,  is  more  than  I  dare,  after  attentive  examination,  assert.  On  '.he  passages  where 
charis  may  seem  to  have  this  meaning,  the  reader  may  do  well  to  consult  Whitby,  and 
especially  his  Notes  on  2  Cor.  vi.  1;  Gal.  vi.  1,  18;  Heb.  xiii.  9." — Parkhurst.^  With 
this  statement  we  must  concur  from  all  the  evidence  before  us. 

Hades,  A(!//c,  hades — The  slate  of  spirits  while  separated  from  their  bodies.  The 
separate  state  of  human  existence,  which  intervenes  between  death  and  the  resurrection, 
occurs,  Matt.  xi.  2b;  xvi.  18;  Luke  x.  15;  xvi.  23;  Acts  ii.  27,  .31;  1  Cor.  xv.  55;  Kev. 
i.  18 ;  vi.  8 ;  xx.  13,  14 — eleven  times.     See  Note  on  Acts  ii.  27,  p.  57. 

Heaven,  Ovpavog,  ouranos — the  air,  the  expanse  in  which  tlie  sun,  moon,  and  stars, 
appear ;  but  specially  the  residence  of  God,  and  the  high  and  holy  intelligences  of  the 
Universe.  The  Jews  have  three  heavens ;  that  in  which  the  birds  fly;  that  in  which 
the  sun,  moon,  and  stars  appeared;  that  in  which  the  throne  of  God  is  placed,  called  by 
them  "the  heaven  of  lieavens" — the  palace  of  the  Almighty.  It  is  used  figuratively; 
see  "Prophetic  Symbols"  under  thi«  word.  It  is  found  in  the  apostolic  writings  more 
than  three  hundred  times. 

Hell,  Veswa,  geheima,  hell,  occurs  Matt.  v.  22,  29,  30 ;  x.  28 ;  xviii.  9  ;  xxiii.  15,  33 ; 
Mark  ix.  43,  45,  47  ;  Luke  xii.  5;  James  iii.  6 — in  all  twelve  times.  See  Note  on  Acts 
ii.  27,  p.  57. 

Heresi',  kepEuii;,  hairesis,  occurs  Acts  v.  17;  xv.  5;  xxiv  5,  14;  xxvi.  5;  xxviii.  22; 
1  Cor.  xi  19 ;  Gal.  v.  20 ;  2  Pet.  ii.  1.  It  is  found  nine  times,  translated  both  sect  and 
heresy,  in  the  common  imd  other  versions.  Sect  of  the  Pharisees,  sect  of  the  Sadducees, 
and  sect  of  the  Nazarenes,  are  all  called  hairenis.  It  imports  in  profane  writers,  choice; 
but  in  the  Christian  Scriptures  and  .losephus,  it  is  used  to  denote  such  a  form  of  rtligioas 
opinions  as  any  one  chooses  lofoUmo,  by  which  he  is  distinguished  and  separated  from  oth- 
ers. A  sect,  a  party  under  a  human  leader  :  1  Cor.  xi.  19  ;  Gal.  v.  20  ;  2  Pet.  ii.  1.  Its 
ecclesiastical  import  is  difl'erent ;  for  an  erioneous  doctrine  is,  by  ecclesiastics,  called  a 
heresy.  In  scripture  usage  it  generally  means  a  sect,  or  a  schism,  rather  than  the  opin- 
ions embraced  by  the  .sect. 

Heretic,  AiperuM-,  airetikos,  factionist,  sectarian,  occurs  but  once,  Tit.  iii.  10.  One 
who  makes  a  party  or  foction. 

Honor,  Ti/i;?,  lime,  lionor.  Many  instances  can  be  adduced  from  Greek  writers,  show- 
ing that  time  [honor]  is  used  to  represent  reward,  stipend,  maintenance,  as  well  as  from 
the  New  Testament.  To  honor  one's  parents  is  not  merely  to  reverence  them,  but  to 
maintain  them  when  they  need  it.  Double  honor,  compared  with  that  bestowed  upon 
widows,  indicates  greater  liberality  or  support.  It  is.  Matt,  xxvii.  6,  used  for  price,  re- 
ward, also,  verse  9;  Acts  iv.  34 ;  v.  2,  3;  vii.  10;  xix.  19;  1  Cor.  vi.  20;  vii.  23,  etc. 
Thus  it  is  often  found  for  price,  reward,  maintenance.  In  all  it  is  found  forty-three 
times. 

Imputed,  A.o-yi(o/iai,  logizomai,  occurs  forty-one  times.  It  is  translated,  "  I  reckon," 
"impute,"  "conclude,"  "rea.son,"  "discourse."  It  is  a  word  used  in  arithmetic:!!  calcu- 
lation, and  its  primary  and  radical  import  is  to  reckon  or  account;  Rom.  iv.  6  ;  2 
Cor.  V.  19.     In  the  passive  sense:  Rom.  iv.  3,  4,  5,  8,  9,  10;  2  Tim.  iv.  16,  etc. 

Imposition  op  hands,  or  laying  on  of  hands.  This  phrase,  denoting  the  coinmimi- 
cation  of  some  gift,  benefit,  power,  or  office,  (for  an  office  is  a  gift,)  occurs.  Matt.  xix. 
15;  Mark  vi.  5;  Luke  iv.  10;  xiii.  13;  Acts  vi.  G;  viii.  17 ;  xiii.  3;  xix.  6;  xxviii.  8. 
The  phrase,  "  laying  on  of  hands,"  occurs  1  Tim.  iv.  14 ;  Heb.  vi.  2.  The  persons  who 
laid  on  liands  were  Jesus,  the  Apostles,  Prophets,  Teachers,  Elders,  or  the  Presbytery. 
The  persons  on  whom  hands  were  laid,  were  the  sick,  and  such  as  de.sired  to  receive 
spiritual  gifts,  and  these  designated  for  public  trusts  or  offices  in,  or  for,  the  congregation. 

Justification.  We  have  this  word  but  three  times  in  the  common  version:  Rom. 
iv.  24;  V.  16,  18.  Justify  occurs  in  reference  to  God  ;  Rom.  iii.  30;  Gt  iii.  8.  Chris- 
tians are  said  to  be  justified  by  Christ,  Acts  xiii.  39;  by  grace  or  favor,  liom.  iii.  24;  by 
faith,  Rom.  iii.  28;  by  his  blood,  Rom.  v.  9 ;  by  the  name  of  the  Lord  Jcsiis,  1  Cor.  vi.  11; 
by  rxrks,  James  ii.  24.  See  Note  35,  p.  64.  Tlie  words  translated  "justification  "  in  the 
common  version,  are  (huatoaii;  and  dmaiu/ia. 

Kingdom  of  Heaven,  Uaaikma  tuv  Ovpavon;  liasilcia  Ion  Oiiranon,  Reign  or  King- 
dom of  Heaven.  JJn.si/cia,  with  the  Greeks,  di'iiolf.l  cither  Reign  or  Kingdom.  "The 
Kingdom  of  Heaven  is  at  hand,"  by  Dr.  Campl)cll  is  rendered  "the  Reign  of  Heaven 
Mppniaches."     While  the  reign  of  a  king  may  advance  or  rccedt,  the  kingdom  with  uf 


APPENDIX.  8S 

IB  88  Stationary  as  the  ground  upon  which  the  people  live.  The  burden  of  the  testimo- 
nies of  Maltiiew,  Mark,  and  Luke,  is  tliis  "  Keign  of  Heaven."  The  nigh  approach  of 
it  is  announced  by  Jolin,  Je.sus,  tlie  Twelve,  and  the  Serenty,  during  the  public  ministry 
of  Jeeus  in  Judea  and  Galilee.  The  near  approach  of  this  Keign,  and  the  peculiarities 
of  this  Kingdom  of  Heaven,  or  of  God,  is  spoken  of  more  than  forty  limes  in  Matthew 
alone,  and  about  one  hundred  times  in  the  historic  books.  Dr.  Campbell's  rule  of  trans- 
lating this  i)lira.se  is  a  good  one.  Whenever  the  apj^roach  or  progretM  of  Basileia  is 
spoken  of,  he  renders  it  Reign;  but  it  is  a  matter  of  discretion  in  other  places,  whether 
to  prefer  the  one  or  the  other. 

The  Reign  of  Heaven  could  not  commence  before  the  King  ascended  to  his  throne — 
before  Jesus  was  glorified.  Such  were  the  ancient  prophecies,  and  such  are  the  facta 
stated  by  the  Apo.stles.  "The  Spirit  was  not  given  till  Jesus  was  glorified;"  "the  Reign 
or  Kingdom  of  God  ia  not  meat  and  drink,  but  righteousness,  and  peace,  and  joy  in  the 
Holy  Spirit." 

Letter  and  Spirit  occurs  2  Cor.  iii.  Letter  is  contrasted  with  the  New  In.'ftitution. 
Paul  was  a  minister  nut  of  the  Law,  but  of  the  Gospel — here  called  "  Letter  and  Spirit." 
The  Law  kills,  but  the  Spirit  gives  life."  The  ministry  of  Moses  was  a  ministration  of 
condemnation  ;  but  that  of  Christ  is  a  ministration  of  justification.  The  glory  of  the 
first  ministry  was  continually  fading,  like  tliat  of  Moses'  face  ;  but  the  glory  of  the 
Christian  ministration  is  an  increasing  glory,  from  glory  to  glory.  The  Lord  in  the  Spirit 
of  which  Paul  was  a  minister;  for  .\dam  the  second  is  a  quickening  Spirit.  The  Mes- 
siah is  not  the  Lord  of  the  Spirit;  but  is  himself  the  Lord  the  Spirit. 

Life  and  Death.  Life,  though  in  common  usage  it  denotes  existence,  animal  or 
rational,  is  u.sed  in  a  great  variety  of  meaning.  In  the  sacred  scriptures  its  most  current 
meaning  is  a  mode  of  existence  which  we  call  happiness.  Death,  which  is  always  con- 
trary to  life,  is  found  in  exactly  the  same  number  of  acceptations;  fur  in  whatever  sense 
we  u.se  the  word  life,  the  loss  of  that  is  denominated  death.  Hence  we  have  natural  life, 
natural  death  ;  moral  life,  moral  death  ;  the  spiritual  life,  and  the  spLi-itual  death;  the 
pre.sent  and  future  life  and  death ;  liappiness  and  misery,  temporal  and  eternal ;  second 
life,  and  second  death,  etc.  Death  is  mere  privation;  therefore,  whatever  is  called  life, 
the  privation  of  that  is  called  death,  as  the  Hebrew  term  muth,  first  used  for  death,  in- 
dicate.s. 

The  Lord  the  Spirit  occurs  twice;  2  Cor.  iii.  17,  common  version.  The  Lord  ia 
that  Spirit;  literally.  The  Lord  is  the  Spirit,  ver.se  IS.  The  Spirit  of  the  Lord,  com- 
mon version.  It  is  literally,  The  Lord  the  Spirit — not  of  the  Spirit.  See  "  Letter  and 
Spirit." 

Man  of  Srtf,  AnSpovrof  r;/f  A/mpTiag,  unthropoa  tea  amartias,  2  Thesa.  ii.  3,  occurs  but 
once;  the  son  of  perdition.  The  revelation  of  this  man  of  sin  was  subsequent  to  the 
revelation  of  Jesus  Christ :  for  even  in  the  apostolic  age  it  was  a  myMenj  of  ini([uity  of 
which  this  man  of  sin  was  to  be  the  minister.  In  the  temple,  or  church  of  God,  he 
erected  his  throne;  and  after  mystifying  the  revelation  uf  Christ,  and  corrupting  his  in- 
stitutions, has  become  the  Father  of  Apostates,  and  as  such  goes  into  perdition.  His 
destruction  draws  near. 

Mfjjiatok,  Mf(7/r;/f,  meaites,  occurs,  Gal.  Iii.  19,  20,  applied  to  Jl/oses.  Jesus  is  called 
■>ji  One  Mediator,  viz:  of  the  Christian  In.stitution,  I  Tim.  ii.  5,  and  the  Mediator  of  a 
new  and  better  institution,  Heb.  viii.  6;  \x.  15;  xii.  24.  It  occurs  six  times.  One  that 
negotiates  between  two  parties — God  anil  Man.  Therefore  Jesus  unites  both  in  his  own 
per>in.  He  mediates  a  new  institution  between  God  and  Man;  and  is  Emanuel,  God 
with  us. 

Mind  of  the  Flesh,  (fpovrifia  tod  aapKo^,  phronema  tou  aarkos;  common  version,  "car- 
nally minded,"  occurs  only  Rom.  viii.  6  and  7.  It  is  the  offspring  of  yielding  to  the 
desires  of  the  Hesh,  and  is  enmity  against  God.  See  Note  on  Rom.  viii.  ti,  7,  27,  p.  69. 
This  is  to  be  in  the  jUsh,  and  under  tlie  curse. 

Mind  o*  the  Spirit,  <ppov7iim  mv  Tvev/inmr^  phronnna  ton  pneumiitvx,  occurs  also 
twice  :  Rom.  viii.  6,  27.  It  is  the  offspring  of  yieliling  to  the  Spirit  of  God,  and  ia  life 
and  peace.     See  Note  on  Rom.  viii.  6,  7,  27,  p.  09. 

Minister,  AiaKnm^,  diakono».  See  Deacon.  A  minister  is  a  voluntary  servant,  whose 
service  is  ciilled  "  ministry." 

Miracle — that  which  is  above  the  regular  operation  of  the  established  laws  of  na- 
ture. Every  institution  of  God  began  with  miracles,  or  works  beyond  the  power  of  nat- 
ural law.  The  first  man  was  an  adull,  and  never  an  infant,  as  reason,  experience,  and 
revelation  assert.  The  Jewish  insliiutioii  began  in  miracle.  So  did  the  Clirislian  com- 
mence with  a  glorious  display  of  miraculous  powers.  This  was  "the  demonstration  of 
the  Sj>irit,"  and  this  "the  power  of  God,"  on  which  the  faith  of  Christians  rest. 

Mystery,  Mvartiiiuv,  myalerion,  secret,  hidden  meaning,  occurs  twenty-eight  times. 
The  secrets  of  the  kingdom  of  Jesus  are  su  called,  .Mall,  .\iii.  11  ;  Mark  iv.  11  ;  Luke  viii. 
10.  The  ailling  of  the  (lentiles  is  called  a  mysiciy,  Cul.  i.  2(i,  27.  lieside-s  these  part- 
sages,  the  reader,  curious  to  know  the  meaning  uf  this  wurd,  will  cunsult  Rum.  xi.  25; 
ivi.  26;  1  Cor.  ii.  7  ;  iv.  1  :  xiii.  2;  xiv.  2;  xv.  51;   Kph.  i.  9;  iii.  H,  4,9,  v.  32;  vi.  19: 


84  APPENDIX. 

Col.  ii.  2 ;  iv.  3 ;  2  Thess.  ii  7 ;  1  Tim.  iu.  9,  16 ;  Rev.  i.  2C  ;  x.  7 ;  ivii.  5, 7.    See  Nott 
on  Rom.  xvi.  25,  26,  27.  p  70. 

Ordain,  OpiCu,  hoiizo,  to  limit,  to  bound;  hence  tlic  word  horizon  which  bounds  our 
view.  This  word,  so  much  controverted,  we  .sluill  lay  before  the  reader  in  al'l  its  occur- 
rences and  translations  in  the  common  version :  Luke  xxii.  22,  "  dcterniiucd  ;"  .\cts  ii. 
23,  "  determinate  ;"  x.  42,  "  ordained  ;"  xi.  29,  "  t'he  disciples  determined ;"  xvii.  26,  "  de- 
termined the  bounds  of  their  habitation,"  or  "marked  out;"  xvii.  31,  "ordained." 
Luke  is  the  only  sacred  historian  who  uses  this  word.  Paul  uses  it,  Kijm.  i.  4,  "  de- 
clared ;"  and  Heb.  iv.  7,  "  he  limits,"  or  marks  out  a  certain  day.  These  are  all  the  oc- 
currences of  this  word  and  its  versions  in  the  common  Testament. 

We  have  pro  on'zo,  to  foreordain,  or  previously  declare,  or  mark  out,  in  the  following 
passages:  Acts  iv.  28,  "determined  before,"  "thy  hand  determined  or  marked  out  be- 
fore," "  had  written  in  the  book  to  be  done  ;"  Rom.  viii.  29,  30,  "predestinate;"  1  Cor. 
ii.  7,  "ordained  before:"  Eph.  i.  5,  11,  "predestinated."  Thus  we  have  orizo  eight 
times,  and  pro  orizo  six  times — the  former  translated  by  ordain,  determine,  declare,  lim- 
it, in  the  common  version  ;  and  the  latter,  by  determine  before,  predestinate,  and  ordain 
before. 

We  have  also  another  compound  word,  from  the  same  root,  (aphorizo,)  which  occurs 
ten  times :  Matt.  xiii.  49 ;  xxv.  32,  twice ;  Luke  vi.  22  ;  Acts  xiii.  2 ;  xix.  9  ;  Rom.  i.  1 ; 
2  Cor.  vi.  17;  Gal.  i.  16;  ii.  12 — always  translated  separate  or  separated. 

We  have  the  word  ordain  often  in  the  English  Testament,  when  it  is  not  orizo  iu  the 
original;  such  as  to  ordain  Apostles,  Elders,  and  to  institute  observances,  etc.  .For 
this  word  we  have  poieo,  to  make,  or  appoint ;  and  we  have  kathistemi,  to  constitute. 
Poieo  occurs,  Mark  iii.  14,  "  Jesus  ordained  twelve."  Kathistemi  occurs.  Tit.  i.  5,  "Or- 
dain elders."     Ginomai  is  also  used  to  make  or  ordain  an  Apostle,  Acts  i.  22. 

Ordain  to  eternal  life.  Acts  xiii.  48.  Tasso,  the  word  here  used,  occurs,  Acts  xv. 
2,  the  brethren  determined ;  xxii.  10,  appointed;  xxviii.  23,  when  they  had  appointed  him 
a  day:  also  found,  Matt,  xxviii.  16;  Luke  vii.  8;  Rom.  xiii.  1;  1  Cor.  xvi.  15. 

Ordained  to  condemnation,  before,  of  old,  Jude  4.  The  word  thiLs  rendered  is 
npoypaipoj^iai,  prographomai,  before  written.  It  occurs,  and  is  translated,  Rom,  xv.  4,  twice, 
urritten  aforetime,  were  before  written;  Gal.  iii.  1,  Jesus  Christ  evidently  set  forth:  Eph. 
iiL  3,  I  wrot^  afore.  These  are  all  its  occurrences  in  the  Apostles'  doctrine,  and  cer- 
tainly ought  in  Jude,  as  in  other  places,  to  be  "be/ore  written."  These  persons  were  long 
ago  written  of  as  worthy  of  condemnation. 

Pastor,  no(/(fi',  poimen,  shepherd,  p;tstor.  By  a  very  natural  figure  of  speech,  the 
term  shepherd  became,  among  the  Jews,  the  name  of  one  who  takes  care  of  souls.  Jesus 
called  himself  the  Good  Shepherd,  and  Peter  called  him  the  Chief  Shepherd:  under 
him  there  are  many  shepherds,  else  he  could  not  be  the  chief.  Isaiah  speaks  thus  of 
him:  "He  shall  feed  his  flock  like  a  shepherd,  and  gather  the  lambs  in  his  bosom,  and 
gently  lead  those  that  are  with  young."  "  Peter,  feed  my  landjs."  The  shepherds  of 
Israel  called  pujstors,  were  those  who  taught  the  people  knowledge,  Jer.  iii.  15 ;  xxiii.  1, 
2;  Ezek.  xxxiv.  2,  8,  10,' etc.  Though  we  have  the  word  pastor  but  once  in  the  common 
English,  we  have  the  original  word,  poimen,  seventeen  times ;  translated  in  the  histor- 
ical books  fourteen  times,  and  twice  in  the  Epistles,  shepherd,  Heb.  xiii.  20;  1  Pet.  ii. 
25;  and  once,  pastors,  Eph.  iv.  11.  The  shepherds  here  mentioned  were  those  wlio  fed 
the  flock  of  God,  as  Peter  wa.s  commanded  to  tend  the  sheep  and  lambs  ol'  Christ.  Ae 
the  shepherd  and  bishop  of  souls  are  the  same,  1  Pet.  ii.  25,  so  are  the  pastors  and  teach- 
ers, Eph.  iv.  11 ;  for  they  are  expressed  as  one  class  in  the  original,  contradistinguished 
from  tJie  tons  men — Apostles — the  tons  prophets,  the  totw  evangelists,  and  the  tons  pastors 
ajid  teachers. 

Pillar  and  support  of  the  Truth.  Such,  in  the  judgment  of  the  best  critics,  is  one 
»f  the  characters  given  to  the  Christian  church.  It  is  an  allusion  to  the  ancient  Roman 
pillars  on  which  were  inscribed  or  hung  up  the  laws  of  the  state;  on  the  church  is  in- 
scribed, not  in  letters  made  by  hands,  but  in  the  behavior  of  Christians,  the  law  of  the 
Lord,  and  thus  the  church  becomes  a  pillar  and  support  of  the  truth.  Hence  we  learn 
that  the  best  support  of  truth  in  the  workl,  is  the  character  or  behavior  of  Christians. 

Preach.  Kt/pvcau,  kervsso,  from  keruz,  a  herald,  or  public  crier.  This  is  the  word 
used,  Mark  xvi.  15,  20,  and  is  found  in  the  sacred  writings  sixty-two  times.  It  always 
indicates  to  publish  fact-s,  to  make  proclamation  as  a  herald.     See  Note  SJS,  page  60. 

Priest.     For  the  origin  and  meaning  of  this  word,  see  Elder. 

The  office  of  a  priest  is  that  of  an  intercessor,  one  who  officiates  in  things  pertaining 
to  God  in  behalf  of  men,  by  offerings  and  prayers.    See  Heb.  v.  1,  4. 

Predestinate.  See  the  word  Ordain.  It  occurs  four  limes  only  in  the  English 
Testament,  and  has  pro  orizo,  belore  defined,  answering  to  it  in  the  orio;inar. 

Prophet.  This  word,  and  the  word  prophecy,  have  two  meanings  in  the  sacred  writ- 
ings ;  the  one  is  the  foretelling  of  events  yet  future — the  other  is  lUtering  the  meaning 
of  ancient  oracles,  or  speaking,  from  the  impulse  of  the  Spirit,  to  the  edification  an!, 
comfort  of  Christi.ans:  1  Cor.  xiv;  Rom.  xiii. 

Reconciliation.     See  Atoncmr.nt. 


I 


APPENDIX.  86 

Kedemption.  Aurpwoif,  lutrosis,  deliverance,  occurs  Luke  i.  68;  ii.  38;  Heb.  Lx.  12. 
We  have  also,  Acts  vii.  35,  the  word  lulrolis  translated  a  deiiverer  ;  and  lutroo,  Luke  xxiv 
21,  I  redeem  ;  Til.  ii.  14,  lo  redeem  us;  1  Pet.  i.  18,  redeemed.  Apolulros^is,  deliverance 
from,  or  redemption  from,  occurs  ten  times:  Lukexxi.  28;  Kom.  iii.  24  ;  viii.  23;  1  Cur. 
i.  30;  Eph.  i.  7,  14;  Col.  i.  14  ;  iv.  30  ;  Heb.  ix.  15;  xi.35.  The  dismissing  of  a  person 
after  a  ransom  has  been  paid,  is  called  bv  the  Greeks,  upoliUrosui. 

Kefokm.  Mt7ni(«(.j,  metano'eo,  occurs  thirty-four  times ;  and  metanoia,  reformation, 
Iwcntv-four  times.     See  Note  on  Romans  ii.  4,  page  66. 

It  mav  be  ailded,  that  melanom  elymologicully  signifies  to  think  after  the  fact,  or  to 
change  one's  mind  bo  .as  to  influence  the  Ijehavior.  But  no  change  of  mind  which  due'* 
not  residt  in  a  change  of  life,  tills  up  the  measure  of  the  imperative  of  metanoeo. 

To  give  rej'onnatiim,  or  to  give  repentance,  common  version,  domuii  metanaian,  Acts  v. 
31.  Doddridge  makes  Josephus  explain  this  phrase.  He  quotes  from  Josephii-s  the 
hra.se,  "  Uuunai  melanoian  epi  tois  pepragmenois,"  to  publish  a  pardon  to  those  who  lay 
own  their  arms.  To  give  repentance,  is  to  alJ'ord  scope  for  it,  or  to  make  a  proclama- 
tion offering  inducements  to  it. 

Reoexek.\Tion.  lla?.i}')ivt(7ia,  jmlingenesia, occurs  twice:  Malt.  xix.  28,  the  renova- 
tion, or  change  of  state  or  condition ;  and  Tit.  iii.  5,  the  washing,  or  bath  of  regeneia- 
tiou,  connected  with  the  renewing  of  the  mind  by  the  Holy  Spirit.  "Born  again"  is  a 
figurative  expression,  and  in  figurative  language  there  must  be  a  correspondence  in  the 
6^ures  used. 

As  tlie  ligure  of  a  gate  requires  an  inclosure  ;  or  of  a  door,  a  house  :  as  tlie  figure  of  a 
branch  prcsujiposes  a  tree,  or  a  vine:  as  the  figure  of  a  net  corresponds  with  fish  and 
fishermen  ;  or  as  the  figure  of  a  marriage  requires  a  bride  and  liridegroom  ;  sn  doef  the 
figure  of  a  new  birlli,  or  beiny  born  again,  require  a  kingdom.  Hence,  when  Jesus  first 
spoke  of  being  born  again,  lie  had  a  kingdom  in  his  eye.  As  a  person  can  not  be  married 
without  a  bride,  or  a  child  born  without  father  and  mother;  so  no  one  can  be  born  again 
without  father  and  mother,  and  a  family  or  state  to  be  born  into.  Unless  a  man  be  born 
of  water  and  Spirit,  he  can  not  enter  into  the  kingdom  of  God.  The  phrase  "  born  again," 
gennelhi,  anothen,  occurs  John  iii.  5,  7 ;  1  Pet.  i.  23. 

Kemission.  Aifimi;,  aphesi.s,  remission.  The  noun  occurs  seventeen  times,  and  the 
verb,  aphiemi,  used  in  tlie  Lord's  Prayer  for  forgive,  occurs  one  hundred  and  furly-six 
times;  rendered  to  forgive,  remit,  set  free  from,  dismiss,  in  all  versions.  No  word  more 
fully  expresses  deliverance  from  sin,  than  the  verb  and  noun  above  interpreted. 

Repent.  Mira/ie'/'iaai,  metame/omai,  Matt.  xxi.  29,  32;  xxvii.  3;  2  Cor.  vii.  8;  Heb. 
vii.  21,  I  repent,  or  am  concerned  for  the  past.  The  word  is  always  translated  repent,  in 
the  common  version  and  the  new.     See  Note  on  Rom.  ii.  4,  page  06. 

Repent  and  believe  the  Gospel.  This  arrangement  of  refbrmatiim  and  belief 
occurs  but  once,  and  is  addressed  to  Jews :  for  the  Jews,  who  had  the  knowledge  of  God  in 
the  oracles,  could  reform  without  tlie  Christian  faith  ;  and  unless  they  first  reformed,  tliey 
could  not  believe  the  gospel.  Paul  preaclied  to  Jews  and  Gentiles,  relbrmation  in  rela- 
tion to  God,  and  faith  in  relation  to  Jesus  Christ. 

Reprobate — not  approved.  This  word  occurs  eight  times  in  the  sacred  writings ; 
J-tom.  i.  28 ;  1  Cor.  ix.  27  ;  2  Cor.  xiii.  5,  6,  7  ;  2  Tim.  iii.  8 ;  Tit.  i.  16  ;  Heb.  vi.  8  ;  trans- 
lated undiscerning,  unapproved,  rejected,  once  a  cast-away,  1  Cor.  x.  2'7,  and  several  timea 
reprotjate,  in  the  King's  version.  "  Not  approved"  is  its  most  natural  meaning,  and  will 
make  good  sen.se  in  every  place  where  it  is  found  in  the  New  TesUiment. 

Salvation,  ^u-rrpia,  .soten'o,  deliverance  from  evil.  We  have  the  present  salvation 
of  the  body  from  physical  dangers ;  also  the  siilvation  of  the  soul  from  the  guilt,  pollution, 
and  dominion  of  sin;  and  the  future  andielernal  salvation  of  tlie  whole  person  con- 
summated at  the  resurrection  and  glorification  of  all  who  die  in  the  Lord.  It  is  found 
in  the  first  sense.  Acts  xxvii.  34,  translated  health  ;  Heb.  xi.  7,  to  the  saving  of  Noah's 
house;  1  Tim.  ii.  15;  Acl.s  xxvii.  20;  vii.  25.  In  this  sense,  God  is  the  Saviour  of  all 
men.  Of  the  .second  salvation,  Acts  ii.  47 ;  Mark  xvi.  16 ;  1  Cor.  i.  18 ;  2  Cor.  ii.  15  ;  1 
Peter  iii.  21 ;  James  i.  21  ;  Eph.  ii.  5,  8,  and  in  mo.st  places  in  the  Epistles.  In  relatioi; 
lo  the  ultimate  and  complete  salvation,  it  ia  found  1  Cor.  vi.  6;  Rom.  v.  9  ;  xiii.  11  • 
Phil.  ii.  12  ;  Heb.  v.  9  ;  2  Tim.  ii.  10. 

Sanctify.  i\;iaCi>,  hagaizo,  to  separate  any  thing  to  God.  Agiazo  occurs  twenty-eight 
times,  translated  to  sanctify,  to  make  holy;  aglaxmun,  sanctification,  holiness,  occurs  ten 
times.  The  meaning  of  agiojo  will  be  found,  John  xvii.  17,  19;  x.  36.  Jesus  was  said  to 
te  sanctified,  made  holy,  i.  e.  set  apart  and  devole<l  to  God.  The  setting  apart  or  conse- 
rrating  of  the  body,  soul,  and  spirit,  toCJod,  through  Jesus  Christ,  is  the  holiness  of  Chris- 
tianity. 

Hin-offekino.  A/iapTia,  amartia,  Bin,  and  sin-offering.  From  comparing  Lev.  iv.  4, 
)£,  21,  25;  i.  4  ;  xvi.  21,  it  will  appe;ir  that  in  the  Septuagint.  this  word  wiia  frequently 
used  lo  denote  sin-offering',  and  so  it  ;ippears  to  be  used  2  Cor.  v.  21 ;  Heb.  ix.  28.  In 
Hebrew,  lioth  the  sin  and  sin-ofl'ering  are  also  denoted  by  Ihc  same  word. 

Spirit,  -riniia.  This  woni  frequently  occurs  in  the  Septuagint  of  the  Old  Testament, 
an  well  an  in  the  New.     In  the  former,  it  means  sometimes  wind  aud  souieliines  njiirUr 


8C  ArPKNDIX. 

but  in  the  latter,  where  it  occurs  three  hundred  and  thirty -nine  times,  it  means  spirit ; 

and  is  uniformly  so  translated  by  the  King's  translators,  except  in  John  iii.  8 ;  see  Note 
on  John  iii.  5,  6,  8,  page  56.  Ilifi'/iaro,  Heb.  i.  7,  common  version,  spirits,  in  this  ii 
rendered  winds  :  "  He  makes  winds  his  angesl."  We  are  authorized  to  render  TTvevfiara 
winds  in  this  place,  only  because  it  is  here  a  quotation  from  the  Septuagint,  (Psalm  civ. 
4,)  and  the  connection  shows  that  such  was  its  meaning  both  here  and  there. 

Spirits  in  Prison.  These  are  explained  by  Peter  to  mean,  the  spirits  of  those  who 
died  under  condemnation  when  the  flood  came  upon  the  world  of  the  ungodly  in  the  days 
of  Noah.  They,  like  the  angels  that  pinned,  are  reserved  under  sentence  to  the  resurrec- 
tion  of  the  unjust,  when  the  devil  and  all  his  angels  shall  go  away  into  everlasting  de- 
struction, from  the  presence  of  the  Lord  and  the  glory  of  ms  power. 

Spiritual  Man.  TlvevaaTiKog,  pneumatikos.  One  who  possessed  some  spiritual  gift, 
1  Cor.  ii.  ly,  contrasted  with  the  animal  man.  Persons  under  the  influence  of  the  teach- 
ings of  the  Holy  Spirit,  may  be  called  spiritual  men  ;  but  in  the  Epistles  it  appears  to  be 
applied  to  those  who  possessed  .some  of  the  peculiar  gifts  of  that  age.  The  word  spirit- 
ual is  applied  to  food,  drink,  body,  and  gifts  :  1  Oor.  x.  3,  4  ;  xii.  1 ;  xv.  44,  46.  It  oc- 
curs twenty-tive  times. 

Surety.  E)7iiof,  enguos,  sponsor,  pledge,  Heb.  vii.  22.  This  word  occurs  but  once 
in  the  sacred  writings :  It  is  found  in  the  Apocrypha,  Eccles.  xxix.  15, 16 ;  2  Mac.  x.  28 ; 
and  its  conjugates  are  found  in  Proverbs.  The  Greek  interpreters  explain  it  by  mesites, 
mediator.  Upon  the  care  and  faithfulness  of  our  High  Prfest,  constituted  by  an  oath. 
Christians  can  rely,  as  upon  a  surety,  th.at  his  sacrifice  is  accepted,  and  we  permitted  hv 
it  to  come  to  God.  The  high  priests  went  alone  into  the  holiest  of  all ;  so  did  ours. 
We,  then,  can  only  have  his  word  for  what  was  done  in  the  heavens,  and  that  is  suiBcieBt 
lor  our  drawing  enguos  near. 

Wind — Ai-ty/of  is  the  New  Testament  word  for  wind;  and  occurs  twenty-nine  time' 
viz  :  Matt.  vii.  25,  27  ;  viii.  26  ;  xi.  7, 14  ;  xxiv.  30,  32  ;  xxiv.  31 ;  Mark  iv.  37,  39,  41  • 
vi.  48,  51 ;  xiii.  27  ;  Luke  vii.  24  ;  viii.  23,  24,  25  ;  John  vi.  18;  Acts  xxvii.  4,  7, 14,  15 
Eph.  iv.  14  ;  James  iii.  4  ;  Jude,  12th  verse  ;  Rev.  vi.  13  ;  vii.  1 — never  translated  spirit. 

Word — Aojof,  pt/ia — the  first  of  these,  logos,  is  chosen  by  the  Holy  Spirit  in  John  i. 
1,  as  the  proper  name  of  the  divine  character  of  our  Lord  Jesus  Christ ;  or,  of  Him 
"  who  was  iji  the  beginning  with  God,  and  was  God  ;"  and  in  Rev.  xix.  13,  it  is  given  to 
the  Messiah  in  his  glorified  state — "  and  his  name  is  called  the  Word  of  God." 

World  to  come.  OiKovfiy/v?/,  oikoumene,  world,  occurs  Mark  xxiv.  14 ;  Luke  ii.  1 ;  iv, 
5  ;  xxi.  26 ;  Acts  xi.  28 ;  xvii.  6,  31 ;  xix.  27  ;  xxiv.  25 ;  Rom.  x.  18  ;  Heb.  i.  6  ;  ii.  5 ; 
Kev.  iii.  10;  xii.  9;  xvi.  14 — fifteen  times  in  all ;  literally,  the  inhabited  earth. 

As  this  is  the  only  occurrence  of  this  phrase  rendered,  (Heb.  ii.  5,)  the  world  to  come, 
and  because  it  is  one  of  the  greateet  and  most  sublime  topics  in  the  Christian  Scriptures, 
we  beg  leave  to  add  the  following  remarks : 

If  the  first  four  verses  of  Heb.  ii.  are  regarded  as  a  parenthesis,  then  the  5th  verse 
nalurally  follows  the  14th  verse  of  the  first  chapter,  which  appears  to  be  its  proper  con- 
nection. "  The  world  to  come,"  then,  is  the  world  which  Christ  entered  after  he  rose 
from  the  dead  ;  in  which  he  obtained  by  inheritance  a  more  excellent  name  than  the  an- 
gels after  he  had  by  liinKelf  purged  our  sins.  It  was  then,  when  he  was  brought  again 
Into  the  world,  verse  6,  that  the  government  of  angels  ceased  ;  for  they  were  subjected  to 
him  ;  and  it  was  then  he  was  anointed  Lord  of  the  Universe,  and  his  throne  established 
forever.  It  was  then  that  he  made  cdl  the  angels  ministers  to  the  heirs  of  that  kingdom. 
This  then,  is  "  the  world  to  come,"  of  which  Jesus  was  the  first-born,  of  which  Paul  here 
speaks,  and  into  which,  in  its  earthly  dispensation,  called  the  melton  aion,  (but,  in  its 
heavenly,  the  mellun  oikoumene,)  all  Christians  come  ;  and  this  is  the  consummation  of 
wliich  Paul  speaks,  Eph.  i.  10,  "  Tliat  in  the  economy,  or  dispensation,  or  fullness  of  the 
times  or  epochs,  he  would  gather  together  under  one  head,  all  things — under  Christ — all 
tilings  in  hearen  and  earth — even  under  him." 


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